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THE PILGRIM'S PROGRESS 

FROM THIS WORLD TO THAT WHICH IS TO COME 

DELIVERED UNDER THE SIMILITUDE OF 

A DREAM 

WHEREIN IS DISCOVERED THE MANNER OF HIS SETTING OUT 

HIS DANGEROUS JOURNEY, AND SAFE ARRIVAL 

AT THE DESIRED COUNTRY 



BY 

JOHN BUNYAN 

I have used similitudes. Hos. xii. 10 
EDITED, WITH INTRODUCTION AND NOTES 

BY 

WILLIAM VAUGHN MOODY 




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3 



HOUGHTON, MIFFLIN AND COMPANY 

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Chicago : IBS Adams Street 

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Copyright, 1896, 
By HOUGHTON, MIFFLIN & CO. 

All rights reserved. 



The Riverside Press, Cambridge, Mass., U. S. A. 
Electrotyped and Printed by H. O. Houghton & Co. 



INTRODUCTION. 

I. 

John Bunyan's life fell in an epoch peculiarly congenial 
to the development of his spiritual powers. For a quarter 
century before his birth the temper of England had been 
rapidly changing. A spirit of intense earnestness, deep- 
ening to gloom, had gradually taken the place of the easy 
gaiety and exuberance which were the heritage of the age of 
Elizabeth. As the Stuart doctrine of absolute sovereignty 
became more insistent, and the aristocratic society grouped 
around the throne gave way more and more to moral 
license, the great body of the Commons grew sterner in 
its assertion of popular rights, and more fanatically grim 
in its devotion to the Puritan ideal of living. The great 
political drama left quite untouched the little Bedfordshire 
hamlet where Bunyan spent his boyhood ; but the religious 
zeal which was the flaming core of the mighty quarrel 
burned here as fiercely as anywhere in England. It is the 
working of this subtle fire upon his intensely sensitive tem- 
perament and vivid imagination, which lifts the history of 
Bunyan's obscure youth into unique interest. 

Bunyan's father was a tinker, a term which in the early 
seventeenth century meant something between vagrant me- 
chanic and petty thief. He was evidently considerably 
higher in the social scale, however, than his calling would 
imply, for he had a fixed residence, and was wealthy enough 
to send his son John to the village school at Elstow. Here 
the boy led the ordinary zestful life of a vigorous country 
lad- Besides the habit of swearing, of which he was cured 
by a single reproof, his vices appear to have been nothing 



iv THE PILGRIM'S PROGRESS. 

worse than playing at tip-cat, bell-ringing, and dancing on 
the village green. Innocent as these amusements seem to 
us to-day, to the Puritan mind of that time they were the 
snares of the devil, stretched alluringly to destroy the souls 
of men. Upon Bunyan's sensitive nature the awful im- 
agery of Calvin's theology laid an irresistible spell, even 
in early childhood. When only nine or ten years old, he 
tells us, he was continually tormented with thoughts of the 
Day of Judgment, and often so shaken by dreams of 
devils that he trembled for whole days afterward. Still he 
could not bring himself to give up his " sports and childish 
vanities," or desert the " vain companions " of whom he 
was the ringleader. 

In his seventeenth year he enlisted as a soldier. We do 
not know in which army he served, nor precisely for how 
long. The experience is noteworthy chiefly for the effect 
which it exercised upon his writings in mature life. The 
pomp and splendor of war continued to furnish him with 
images of the battle waged by the soul with sin. The 
Pilgrim's Progress, and more particularly The Holy War, 
are crowded with vivid passages the material for which he 
gathered during this year of soldiering ; and the famous 
figures of Great Heart and Captain Boanerges are perhaps, 
as Macaulay confidently asserts, portrait studies of praying 
captains under whom Bunyan had served in Fairfax's army. 

On his return he married a poor but godly wife, who 
brought with her as dowry " neither a dish nor a spoon," 
but two pious books the titles of which are drolly signifi- 
cant of the kind of literature that prevailed in Puritan 
households of the time, The Plain Man's Pathway to 
Heaven and The Practice of Piety. It was now that 
Bunyan's real spiritual agony began. He has left us a 
record of it in a work entitled Grace Abounding to the 
Chief of Shiners, which is the most startlingly vivid and 
minute transcript of the workings of an overwrought con- 
science ever put on paper. One day as he was in the 



INTRODUCTION. V 

midst of a game of cat, and had struck the peg one blow 
from the hole, he heard a voice from the sky saying, " Wilt 
thou leave thy sins and go to Heaven, or have thy sins and 
go to Hell ? " and looking up he saw the Lord Jesus gazing 
down upon him, " as being very hotly displeased." The 
thought that the steeple might 'fall and crush him in his 
sins drove him in a panic of fear from the door of the bell- 
tower, where he stood to look on at the ringing. Having 
found in the Bible a passage concerning faith, which gave 
him comfort, he was seized with the longing to try to work 
a miracle. " Nay, one day," he says in that wonderful 
simple diction which bites into the memory the pictures of his 
struggle, — " one day as I was between Elstow and Bed- 
ford, the temptation was hot upon me to try if I had Faith, 
by doing of some Miracle ; which Miracle at that time was 
this ; I must say to the Puddles that were in the horse- 
pads, Be dry ; and to the dry places, Be you the Puddles:' 
But just as he was about to utter the words, the awful fear 
that his command might be unheeded and himself proved 
faithless and a castaway, held his lips sealed. His strained 
imagination peopled the air with warning or malevolent 
presences. Once he turned on the highroad because he 
thought he heard a man calling behind him from a great 
distance, " Simon, Simon, behold, Satan hath desired to 
have you." As he sat on a street bench in Bedford the 
very tiles on the houses seemed to point at him and mock 
him. He began to be tormented by insane temptations to 
blasphemy and idolatry, and envied the beasts of the field 
because, by reason of their low estate, they were incapable 
of sin. By one of those vigorous unforgettable figures 
which illumine the pages of Grace Abounding, he com- 
pares himself while in this state of terrified obsession to a 
little child seized by a gypsy and carried off, frightened 
and weeping, to a strange people. 

Even so robust a nature as Bunyan's could not long en- 
dure such a strain. He had the good fortune to meet with 



vi THE PILGRIM'S PROGRESS. 

Mr. Gifford, pastor of a Baptist congregation at Bedford, 
who soothed him with sensible talk. Once relieved from 
the ghostly despair which had beset him, he threw himself 
with the same imaginative fervor into the mystical joys of 
the saved. Going home one day from a neighboring village, 
where he had heard a sermon preached on the words of 
Solomon's Song, " Behold, thou art fair, my Love," his spirit 
was so kindled by the amorous exaltation of the text that he 
was fain to cry out concerning God's love and mercy " even 
to the very Crows that sat upon the plowed lands." It is 
worth while, even in a hasty consideration of Bunyan's 
life, to rest upon these troubled years of his youth and 
early manhood, because, though they are almost devoid of 
external incident, they show us the springs of his nature 
and let us into the secret of his creative powers as a writer. 
The dreams and visions which peopled his world with 
supernatural presences, malign and benignant, the uncon- 
trollable waves of feeling which plunged him into maniacal 
despair, and without warning lifted him to heights of mys- 
tical ecstasy, betray the poetic temperament which was to 
utter itself in the most vivid and concrete symbols at its 
disposal ; the seriousness which urged him to confront des- 
perately the large issues of life and destiny show that this 
poetry was to be, above all, instinct with moral purpose. 
The Pilgrim's Progress was a natural outcome of the far 
stranger journey which the spirit of the Elstow tinker lad 
took, as he went about his tasks along the fields and roads 
of Bedfordshire. 

When he had once found his way to the light, it was not 
in Bunyan's nature to rest in passive enjoyment of the com- 
fort which had fallen to him. Urged by his neighbors, 
who had doubtless often been impressed by his homely elo- 
quence, he began to speak at small religious gatherings in 
the neighborhood, and finally entered upon a regular course 
of preaching. There is a touch of pride in the tone in 
which he speaks of exercising " his Gift." and indeed the 



INTRODUCTION. vii 

hints which we get of the intensity of his preaching might 
well justify such pride. He had been preaching five years 
when, in November, 1660, he was arrested under the edict 
of Charles II. for the suppression of the Dissenters, and 
thrown into Bedford jail. Here he remained, with inter- 
vals of partial liberty, for twelve years, earning a meagre 
support for his family by the manufacture of tags for boot- 
laces, expounding the Scriptures to his little flock of fellow- 
prisoners, studying indefatigably the few books he possessed, 
chiefly the Bible and Fox's Book of Martyrs, and writing 
many works of a religious and controversial character. At 
any moment during this long imprisonment, Bunyan could 
have gained his release by a simple promise not to preach 
in public. Such a promise he would not and could not 
give. After a few years, however, his confinement was 
less strict, and in 1672 he was set at liberty by the decree 
of toleration. He spent the rest of his life in dignity 
and honor. Although he still nominally kept up his tink- 
er's trade, he gave the greater part of his time to his pas- 
torate at Bedford. His fame as a preacher spread rapidly, 
and was strongly supplemented, after the publication of 
The Pilgrim's Progress and The Holy War, by his fame 
as a writer. He made a yearly trip to London, where he 
preached to large congregations. He came to be known 
throughout a large part of England by the half-jesting, 
half-affectionate title of " Bishop Bunyan." His death oc- 
curred in 1688, from a fever which he caught while riding 
in the rain to intercede for a son with an angry father. 
It was fitting that such an act of practical charity should 
close the life history of a man like Bunyan, — a man who 
may stand as a type of much that is most sterling in 
Anglo-Saxon character. The sketch which a contemporary 
has left of the man, with his tall, large-boned frame, his 
reddish hair sprinkled with gray, his stern countenance 
softened by a ruddy flush and lightened by sparkling eyes, 
his modest habit and gentle manner, makes us feel more 



viii THE PILGRIM'S PROGRESS. 

keenly the genial fibre of his nature, — its homely earnest- 
ness, its imaginative ardor, its bluff wholesome humor, its 
capacity for brotherhood and common helpfulness. 

II. 

In the rough verses which he prefixed to The Pilgrim's 
Progress, Bunyan tells us that the allegory came into exist- 
ence almost by chance. During his imprisonment, while 
engaged upon a sombre controversial work, he hit upon the 
old simile which compares the progressive stages of Chris- 
tian experience to a pilgrimage. His eager fancy seized 
upon the figure and began to unfold the analogies which lay 
concealed in it. As he wrote, the trite image flowered under 
his hand until it bade fair to "eat out," as he says, the 
sober polemic in which it was imbedded. Accordingly he 
removed it from its setting and amused his spare hours by 
following out the fancies which now crowded faster than he 
could express them. On his release from prison, with some 
misgivings he published the little book, prefacing it with an 
apology for its seeming vanity and lightness. It was indeed 
a singular book to drop into that dun-colored, ascetic, sourly 
righteous Puritan world. Under cover of a didactic pur- 
pose, it brought to that gloomy world the most enchanting 
mixture of fairy-tale, novel, and adventurous romance. It 
presented to the simple Bedfordshire cottagers their own 
inmost convictions, their own most earnest strivings, not in 
the abstractions of the day, but in glowing pictures con- 
crete as their own field-flowers, yet bathed inexplicably in 
the delicate effulgence of dream. Not only was Chris- 
tian's journey, in a spiritual sense, the one on which they 
were engaged, but the physical world in which the pilgrim 
moved was, in many respects, the very countryside they 
knew. This narrow road, going straight as the bird flies 
over hill and dale, from the " Wicket-gate " to the Land of 
Beulah and the Celestial City, was bordered by sights de- 
lightfully familiar. The Slough of Despond was just the 



INTRODUCTION. ix 

ugly morass into which they had stumbled, hurrying across 
the low fields at nightfall. The House of the Interpreter 
was precisely the mansion of some learned recluse, at the 
gables and towers of which they had cast superstitious 
glances from the highway. The House Beautiful, with its 
lion-guarded lodge, was the seat of their local lord. The 
Valley of the Shadow of Death, the Valley of Humiliation, 
and the Enchanted Ground — what were they but the vales 
and thickets in which Bedfordshire shepherds lost their 
way in the black fogs of autumn ? What was Vanity Fair 
but the market town at festival time ? What was the 
River of Life, with its shady path and lily-sprinkled mead- 
ows, but the little stream where the laborers stopped to rest 
after their morning in the fields ? Except for the added 
feature of mountains, which Bunyan had never actually 
seen and which he portrays vaguely and conventionally, the 
landscape of this surprising new book was the common 
English landscape, with its endeared accessories. Not only 
so, but the wayfarers with whom Christian meets were such 
as one might see any day along an English market road. 
Mr. Worldly Wiseman, portly, well-to-do, full of prudential 
maxims ; young Ignorance, going his way with blundering 
boyish self-confidence ; Demas, " standing gentleman-like " 
at the side of the road ; sweet Piety, with her pretty cate- 
chising talk at the House Beautiful, — all these were liv- 
ing figures, having about them the good tang of every-day 
realism. The Pilgrim's Progress was in a deep sense the 
first English novel. It sprang racy of the soil ; it had its 
root in daily fact, and drew its sap from the immediately 
human. 

But this was not all. It added to the charm of realism 
the charm of romance. This road which Christian treads 
is beset with supernatural dangers. Demons lurk in the 
dark waste valleys. Giant Despair dwells in a grim castle 
near the highway, and piles his courtyard with the bones of 
slaughtered pilgrims. The mouth of Hell belches forth 



x THE PILGRIM'S PROGRESS. 

flame as Christian and Hopeful hurry by. Angels and 
archangels are at hand to warn and counsel, and finally to 
lead the souls of the faithful, with harpings and hosannas, 
from the border of the dread River of Death to the shining 
gates of the Celestial City. The love of color and imagery, 
the longing for incident and adventure, the zest for the 
marvellous, were not dead in the gloomy Bedfordshire cot- 
tages into which the little book obscurely stole ; and there 
is small wonder that, falling, as the tale did, upon simple 
minds almost totally cut off from the delights of literature, 
it should have won for itself immediate love. There is 
small wonder, too, that its fame soon spread abroad. In 
the next few years it ran through eight editions, and before 
Bunyan's death it was read with delight by all classes of 
men, not only throughout England, but in France, in Hol- 
land, and in the far-off colonies of America. 

The same charm which the book had for Bunyan's con- 
temporaries it has, with some additions and subtractions, for 
us. It belongs, to be sure, to a type of literature which 
has ceased to appeal strongly to our sympathies. The alle- 
gory, once so popular and fertile, we have discarded for 
more condensed forms of figurative expression. The alle- 
gories which survive are those which, like The Divine 
Comedy, The Faerie Queene, and The Pilgrim's Progress, 
possess high poetic qualities extraneous to their typical 
character. The modern reader may, indeed, find in Bun- 
yan's " similitudes " matter for religious contemplation, but 
it is not for that primarily that he goes to them. He 
goes to them, first, because they reveal much concerning 
the spiritual history of a remarkable man in a remarkable 
age. Every stage of Bunyan's " conversion," as set forth 
with such startling vividness in Grace Abounding, has gone 
to make up the story of Christian's journey. Bunyan 
knew what it was to fight with Apollyon, and to hear the 
mutterings and stealthy creepings of obscene devils in the 
valley of the shadow. He had been a prisoner to Giant 



INTRODUCTION. xi 

Despair, and had heard the malignant voice of Diffidence 
counselling self-destruction. He had slept, too, in happier 
hours, in " the chamber called Peace, which is toward the 
sun-rising." He had lain down in the lilied meadows of 
Beulah Land, " sick with love " because of the pearly tow- 
ers and golden gates of the city of God, at which he gazed 
across the river of Death. What gives to The Pilgrim's 
Progress its notable intensity is the fact that Bunyan wrote 
it out of his own passionate experience ; it is a transcript, in 
symbolic terms, of the bitter struggle which he waged in 
his own breast for what he believed to be the truth of God 
against the temptations of the world and the devil. 

We go to The Pilgrim 's Progress, again, for its qualities 
as poetry, and for the naive charm of its character and 
incident. Bunyan's imagination works within narrow lim- 
its ; his inventions are often wooden, his characters one- 
featured, his pictures lacking in mellowness and plastic 
grace. He is less creative than transcriptive. But within 
these denned limits he works with a graphic vividness, a 
persuasion, which is beyond cavil. No one who has ever 
read The Pilgrim 's Progress can think of the journey other- 
wise than as a personal experience. The landscape, the 
houses, the people, are given with few strokes, but with a 
quaint sturdy conviction which, aided by Bunyan's inimi- 
table talent for significant names, stamps them upon the 
memory forever. In his mind, and therefore in ours, they 
are not mere shadows and symbols. They may, indeed, 
begin by being so, but before long they must yield to the 
tyranny of his alchemical imagination, and become real 
places, become living, acting persons, full of foible and 
whim. 

But perhaps the strongest appeal which the book makes 
to us to-day lies in the charm of its style. We have al- 
ready lost much of our interest in it as allegory, and the 
enormous development of the art of fiction since it was 
written has taken away much of its interest as narrative ; 



xii THE PILGRIM'S PROGRESS. 

but nothing can take away its interest as a treasury of pre- 
cious English. Bunyan had, as Macaulay aptly says, no 
suspicion that he was producing a masterpiece. He was a 
simple man, with only the rudiments of an education, 
writing for men simpler than himself, so that there is hardly 
a word in the whole tale which would not have been readily 
intelligible to a Bedfordshire carter or plough-boy. It is a 
rough homespun diction, made up largely of Anglo-Saxon 
roots and abounding in monosyllables. Solecisms and 
crudities are frequent. But, for all this, it becomes in Bun- 
yan's hands an instrument of wide compass, capable not 
only of graphic force, of humorous directness, but also of 
very tender and gorgeous lyrical effects. Much of its 
power is due, of course, to the fact that Bunyan's memory, 
like that of so many of his contemporaries, was stored 
with the diction of the Bible ; but much, too, comes from 
the nervous blunt speech of the Midland peasantry. The 
blend produced a vehicle of expression thoroughly strong 
and supple, the very crudities of which, mellowed by time 
and disuse, take on an air of rich ingenuous charm. For 
any one who has the sense of language, to whom words 
have a subtle individuality of their own, who can linger 
over and taste a phrase, coaxing its flavor to the palate as 
if it were an old wine, the pages of The Pilgrim's Progress 
will possess an enduring fascination. 

A word remains to be said of the general temper and 
atmosphere of the book. The grim and bitterly repressive 
aspects of Puritanism have been dwelt upon to the preju- 
dice of its singular brightness and warmth at moments of 
expansion. In Grace Abounding, Bunyan tells of seeing 
one day in Bedford three or four poor women " sitting in 
the sun and talking about the things of God," and of noti- 
cing with envy their joy, and " the pleasantness of their scrip- 
ture language." He shortly afterwards had a vision which 
may have served as a starting-point of suggestion for The 
Pilgrim's Progress ; he saw these women sitting on a sunny 



INTRODUCTION. xiii 

slope of a mountain, compassed about by a high wall, while 
he himself was shivering outside in the cold and darkness. 
He strove to go to the mountain, and after long search found 
a little gap in the wall, through which with infinite difficulty 
he struggled. " Then," he says, " I was exceeding glad, and 
went and sat down in the midst of them, and so was com- 
forted by the light and heat of their Sun." This instinctive 
turning toward the bright and joyous, the mark of a whole- 
some nature, is present everywhere in Bunyan. The Pil- 
grim's Progress is drenched, even in the gloomy passages, 
with an atmosphere of bright courage, of abiding cheerful- 
ness and inner peace, which often contrasts oddly with the 
lugubrious situation. Especially the second part, written 
after Bunyan's material troubles were over, has shed over 
it a mellow light of joy, almost of gaiety, which reminds 
us of Bach's music, itself an outgrowth, though in a 
different age and under different conditions, of the same 
strenuous spirit of Protestantism. Certainly there is to be 
found nowhere in literature a more golden radiance than 
suffuses the closing pages of the great allegory, when the 
Pilgrims have crossed the river of Death, and climb the 
slope of Immanuel Land toward the shining towers of the 
Celestial City. 

THE TEXT. 
The Pilgrim's Progress has suffered much at the hands 
of successive generations of editors, who have, by altering 
outgrown idioms and smoothing down roughnesses of dic- 
tion, taken away the crispness and vigor from many a quaint 
old phrase. This process was begun by Bunyan himself, 
in the second edition, and has gone on until now the num- 
ber of variations from the original text shown by ordinary 
popular editions is surprisingly large. The present editor 
has thought it worth while, therefore, to give the allegory 
exactly as it came in the first instance from Bunyan's 
hand. The text here given follows the careful facsimile 



xiv THE PILGRIM'S PROGRESS. 

made in 1875 by Mr. Elliot Stock from the single copy of 
the first edition at that time known to be extant ; except 
that the additions made. by Bunyan in the second edition 
are also included. Attention is called, in the notes, to these 
inserted passages as they appear. In respect to capitaliza- 
tion, punctuation, and italicizing, the more extreme vaga- 
ries of the first edition have not been followed, nor has the 
original spelling been in all cases retained. 

CRITICAL AID. 

The following short list of books and articles may be of 
use to the student who desires a more thorough critical sur- 
vey than is given in the Introduction : — 

Froude, J. A., John Bunyan, in English Men of Letters 
Series. 

Offor, G., Memoir, prefixed to Works of Bunyan. 

Southey, R., Life of Bunyan, in Select Biographies. 

Macaulay, T. B., Essays, Critical and Miscellaneous. 

Coleridge, S. T., Literary Remains, vol. iii. 

Whittier, J. G., John Bunyan, in Old Portraits. 

Tulloch, J., John Bunyan, in Puritanism and its Lead- 
ers. 

Green, J. R., History of the English People, Book vii. 
chap. i. 

Harsha, D. A., Life of John Bunyan. 

Baillie, J., Life Studies. 

Simson, J., Bunyan and the Gipsies. 

Nettleship, J. T., An Italian Study of Bunyan's Pil- 
grim's Progress, Macmillan's Magazine, v. 39, 1879, p. 23. 



THE AUTHOR'S APOLOGY FOR HIS BOOK 

When at the first I took my Pen in hand 
Thus for to write, I did not understand 
That I at all should make a little Book 
In such a mode ; nay, I had undertook 
To make another, which when almost done, 
Before I was aware I this begun. 

And thus it was : I writing of the Way 
And Race of Saints, in this our Gospel-day, 
Fell suddenly into an Allegory 
About their Journey, and the way to Glory, 
In more than twenty things which I set down ; 
This done, I twenty more had in my Crown, 
And they again began to multiply, 
Like sparks that from the coals of fire do fly. 
Nay then, thought I, if that you breed so fast, 
I '11 put you by yourselves, lest you at last 
Should prove ad infinitum, and eat out 
The Book that I already am about. 

Well, so I did ; but yet I did not think 
To shew to all the World my Pen and Ink 
In such a mode ; I only thought to make 

1. Bunyan naively puts forward the spontaneous origin of 
his work as a kiud of excuse for its figurative and picturesque 
character, which might well savor of worlclliness to the Puritan 
conscience. In the whole of the apology which follows he seems 
to be trying to persuade himself, quite as much as his readers, of 
the spiritual profit of the " similitudes " which he has used with 
so much delight. 

2. Thus for to write. Not a vulgarism in Bunyan's day. 
The sign of the infinitive was regarded as an inseparable prefix, 
the for being added to express purpose. Compare Chaucer's 
" Wente for to don his pilgrimage." 



xvi THE PILGRIM'S PROGRESS. 

I knew not what : nor did I undertake 
Thereby to please my neighbour ; no not I, 
I did it mine own self to gratifie. 

Neither did I but vacant seasons spend 
In this my Scribble ; nor did I intend 5 

But to divert myself in doing this 
From worser thoughts which make me do amiss. 

Thus I set Pen to Paper with delight, 
And quickly had my thoughts in black and white. 
For having now my Method by the end, 10 

Still as I pull'd, it came ; and so I penn'd 
It down, until it came at last to be 
For length and breadth the bigness which you see. 

Well, when I had thus put mine ends together, 
I shew'd them others, that I might see whether 15 

They would condemn them, or them justifie : 
And some said, Let them live ; some, let them die 
Some said, John, print it ; others said, Not so : 
Some said, It might do good ; others said, No. 

Now was I in a straight, and did not see 20 

Which was the best thing to be done by me : 
At last I thought, Since you are thus divided, 
I print it will ; and so the case decided. 

For, thought I, some I see would have it done, 
Though others in that Channel do not run. 25 

To prove then who advised for the best, 
Thus I thought fit to put it to the test. 

I further thought, if now I did deny 
Those that would have it thus, to gratifie, 
I did not know but hinder them I might 30 

Of that which would to them be great delight. 

For those which were not for its coming forth, 
I said to them. Offend you I am loth, 
Yet since your Brethren pleased with it be, 
Forbear to judge till you do further see. 35 

11. Still as I pull'd, i. e., as the spinner pulls the flax from 
the distaff in a continuous thread. 



THE AUTHOR'S APOLOGY. xvii 

If that thou wilt not read, let it alone ; 

Some love the meat, some love to pick the bone : 

Yea, that I might them better palliate, 

I did too with them thus Expostulate : 

May I not write in such a stile as this ? 

In such a method too, and yet not miss 

Mine end, thy good ? why may it not be done ? 

Dark Clouds bring Waters when the bright bring none, 

Yea, dark or bright, if they their Silver drops 

Cause to descend, the Earth, by yielding Crops, 

Gives praise to both, and carpeth not at either, 

But treasures up the Fruit they yield together ; 

Yea, so commixes both, that in her Fruit 

None can distinguish this from that : they suit 

Her well, when hungry ; but, if she be full, 

She spues out both, and makes their blessings null. 

You see the ways the Fisher-man doth take 
To catch the Fish ; what Engins doth he make ? 
Behold how he ingageth all his Wits ; 
Also his Snares, Lines, Angles, Hooks, and Nets. 
Yet Fish there be, that neither Hook, nor Line, 
Nor Snare, nor Net, nor Engin can make thine ; 
They must be grop't for, and be tickled too, 
Or they will not be catch't, whate're you do. 

How doth the Fowler seek to catch his Game 
By divers means, all which one cannot name ? 
His Gun, his Nets, his Lime-twigs, Light, and Bell ; 

3. Palliate, in the unusual sense of soothe, win over. The 
word doubtless gave trouble, for it was changed in the eighth 
edition to " moderate." 

23. Grop't for. Elizabethan writers make constant allusion 
to the catching of trout by groping with the hands beneath stones 
and shelving banks. Maria calls Malvolio a " trout that must 
be caught with tickling." 

27. Lime-twigs, Light, and Bell. The snaring of birds at 
night by stunning them with the light of a cresset and the clang- 
ing of a large bell has not crystallized into metaphor, as has the 
use of twigs smeared with viscid lime. 



xviii THE PILGRIM'S PROGRESS. 

He creeps, he goes, he stands ; yea who can tell 

Of all his postures ? Yet there 's none of these 

Will make him master of what Fowls he please. 

Yea, he must Pipe and Whistle to catch this ; 

Yet, if he does so, that Bird he will miss. 5 

If that a Pearl may in a Toad's-head dwell, 
And may be found too in an Oister-shell ; 
If things that promise nothing do contain 
What better is then Gold ; who will disdain, 
That have an inkling of it, there to look, 10 

That they may find it ? Now my little Book 
(Though void of all those Paintings that may make 
It with this or the other man to take) 
Is not without those things that do excel 
What do in brave, but empty notions dwell. 15 

Well, yet I am not fully satisfied, 
That this your Book will stand, when soundly try'd. 

Why, what 's the matter ? It is dark. What tho ? 
But it is feigned. What of that I tro ? 
Some men, by feigning words as dark as mine, 20 

Make truth to spangle, and its rays to shine. 
But they want solidness. Speak man thy mind. 
They drownd the weak ; Metaphors make us blind. 

Solidity indeed becomes the Pen 
Of him that writeth things Divine to men ; 25 

But must I needs want solidness, because 
By Metaphors I speak ? Was not God's Laws, 
His Gospel-Laws, in oldertime held forth 
By Types, Shadows, and Metaphors ? Yet loth 
Will any sober man be to find fault so 

With them, lest he be found for to assault 
The highest Wisdom. No, he rather stoops, 

6. Shakespeare's lines in As You Like It concerning the 
" uses of adversity " have embalmed this superstition, one of 
the commonplaces of mediaeval zoology. 

9. Then = than ; both spellings are found in Bunyan, but 
then is the more common. 



THE AUTHOR'S APOLOGY. xix 

And seeks to find out what by Pins and Loops, 
By Calves, and Sheep, by Heifers, and by Rams, 
By Birds, and Herbs, and by the blood of Lambs, 
God speaketh to him. And happy is he 
That finds the light and grace that in them be. 

Be not too forward therefore to conclude 
That I want solidness, that I am rude : 
All things solid in shew not solid be ; 
All things in Parables despise not we ; 
Lest things most hurtful lightly we receive, 
And things that good are, of our souls bereave. 

My dark and cloudy words they do but hold 
The Truth, as Cabinets inclose the Gold. 

The prophets used much by Metaphors 
To set forth Truth ; yea, whoso considers 
Christ, his Apostles too, shall plainly see, 
That Truths to this day in such Mantles be. 

Am I afraid to say that Holy Writ, 
Which for its Stile and Phrase puts down all Wit, 
Is everywhere so full of all these things, 
Dark Figures, Allegories ? Yet there springs 
From that same Book that lustre, and those rayes 
Of light, that turns our darkest nights to days. 

Come, let my Carper to his Life now look, 
And find there darker lines than in my Book 
He findeth any ; Yea, and let him know, 
That in his best things there are worse lines too. 

May we but stand before impartial men, 
To his poor One I durst adventure Ten, 
That they will take my meaning in these lines 
Far better than his lies in Silver Shrines. 

1. Bunyan alludes here to various details of the Mosaic ritual 
which have at various times been interpreted symbolically by 
preachers and commentators. The " pins " are the nails used 
in building the court of the Tabernacle, and the " loops " are 
the loops in the altar curtain. 

31. Lies in Silver Shrines. In Acts xix. St. Paul speaks 



xx THE PILGRIM'S PROGRESS. 

Come, Truth, although in Swadling-clouts, I find, 

Informs the Judgment, rectifies the Mind, 

Pleases the Understanding, makes the Will 

Submit ; the Memory too it doth fill 

With what doth our Imagination please ; 6 

Likewise it tends our troubles to appease. 

Sound words I know Timothy is to use, 
And old Wives' Fables he is to refuse ; 
But yet grave Paul him nowhere doth forbid 
The use of Parables ; in which lay hid 10 

That Gold, those Pearls, and precious stones that were 
Worth digging for, and that with greatest care. 

Let me add one word more. O man of God, 
Art thou offended ? Dost thou wish I had 
Put forth my matter in another dress, 15 

Or that I had in things been more express ? 
Three things let me propound, then I submit 
To those that are my betters, as is fit. 

1. I find not that I am deny'd the use 

Of this my method, so I no abuse 20 

Put on the Words, Things, Readers ; or be rude 

In handling Figure or Similitude, 

In application ; but, all that I may, 

Seek the advance of Truth this or that way. 

Denyed, did I say ? Nay, I have leave, 25 

(Example too, and that from them that have 

God better pleased, by their words or ways, 

Than any man that breatheth now-a-days) 

Thus to express my mind, thus to declare 

Things unto thee, that excellentest are. 30 

2. I find that men (as high as Trees) will write 
Dialogue-wise ; yet no man doth them slight 

of the silver-smiths who made " silver shrines for Diana." Mr. 
Venables thinks the reference here is to those little models of 
the temple at Ephesus, which formed a common article of mer- 
chandise. 



THE AUTHOR'S APOLOGY. xxi 

For writing so. Indeed if they abuse 
Truth, cursed be they, and the craft they use 
To that intent ; but yet let Truth be free 
To make her salleys upon Thee and Me, 
5 Which way it pleases God. For who knows how, 
Better then he that taught us first to Plow, 
To guide our Mind and Pens for his Design ? 
And he makes base things usher in Divine. 
3. I find that Holy Writ in many places 
10 Hath semblance with this method, where the cases 
Doth call for one thing, to set forth another ; 
Use it I may then, and yet nothing smother 
Truth's golden Beams : nay, by this method may 
Make it cast forth its rayes as light as day. 
15 And now, before I do put up my Pen, 

I '11 shew the profit of my Book, and then 
Commit both thee and it unto that hand 
That pulls the strong down and makes weak ones stand. 
This Book it chaulketh out before thine eyes 
20 The man that seeks the everlasting Prize ; 

It shews you whence he comes, whither he goes, 
What he leaves undone, also what he does ; 
It also shews you how he runs and runs, 
Till he unto the Gate of Glory comes. 
25 It shews too, who set out for life amain, 

As if the lasting Crown they would attain ; 
Here also you may see the reason why 
They lose their labour, and like Fools do die. 
This Book will make a Travailer of thee, 
30 If by its Counsel thou wilt ruled be ; 
It will direct thee to the Holy Land, 
If thou wilt its directions understand : 
Yea, it will make the sloathful active be ; 
The blind also delightful things to see. 

6. Bunyan has in mind a passage in the twenty-eighth chapter 
of Isaiah, where God is spoken of as the teacher of the plough- 



xxii THE PILGRIM'S PROGRESS. 

Art thou for something rare and profitable ? 
Wouldest thou see a Truth within a Fable ? 
Art thou forgetful ? Wouldest thou remember 
From New-year's-day to the last of December ? 
Then read my Fancies, they will stick like Burrs, 
And may be to the Helpless, Comforters. 

This Book is writ in such a Dialect 
As may the minds of listless men affect : 
It seems a novelty, and yet contains 
Nothing but sound and honest Gospel strains. 

Would 'st thou divert thyself from Melancholly ? 
Would'st thou be pleasant, yet be far from folly ? 
Would'st thou read Riddles, and their Explanation ? 
Or else be drownded in thy Contemplation ? 
Dost thou love picking meat ? Or would'st thou see 
A man i' th' Clouds, and hear him speak to thee ? 
Would'st thou be in a Dream, and yet not sleep ? 
Or would'st thou in a moment laugh and weep ? 
Wouldest thou lose thyself, and catch no harm, 
And find thyself again without a charm ? 
Would'st read thyself, and read thou know'st not what, 
And yet know whether thou art blest or not, 
By reading the same lines ? O then come hither, 
And lay my Book, thy Head, and Heart together. 

JOHN BUNYAN. 



THE PILGRIM'S PROGRESS, 

IN THE 

SIMILITUDE OF A DREAM. 



As I walk'd through the wilderness of this world, I 
lighted on a certain place where was a Denn, and I 
laid me down in that place to sleep ; and as I slept, 
I dreamed a Dream. I dreamed, and behold I saw a 

5 Man cloathed with Raggs, standing in a certain place, 
with his face from his own house, a Book in his hand, 
and a great Burden upon his back. I looked, and 
saw him open the Book, and read therein ; and as he 
read, he wept and trembled ; and not being able longer 

10 to contain, he brake out with a lamentable cry, saying, 
What shall I do f 

1. The opening of this allegory is singularly like that of the 
only other one, with the exception of The Faerie Queene, which 
deserves to stand beside it, The Divine Comedy of Dante : — 

" In the mid way of this our mortal life 
I found me in a gloomy wood apart." 

2. By the den Bunyan doubtless meant to signify Bedford 
jail, where he was a prisoner at the time of writing The Pil- 
grim's Progress. 

5. The rags typify the attempt of the sinful soul to clothe 
itself in human deserving, before it receives the robe of di- 
vine grace ; the Book is the book of the Gospel ; the Burden 
is the burden of sin. 

5. Isa. 64. 6. Luke 14. 33. Psal. 38. 4. Hab. 2. 2. 

9. This account of the Pilgrim's conviction of sin is all 
closely autobiographical. In Law and Grace Bunyan says, 
" Sometimes I have been so loaden with my sins that I could 
not tell where to rest nor what to do ; yea, at such times I 
thought it would have taken away my senses." 

11. Acts 2. 37. 



2 THE PILGRIM'S PROGRESS. 

In this plight therefore he went home, and refrained 
himself as long as he could, that his Wife and Children 
should not perceive his distress, but he could not be 
silent long, because that his trouble increased : where- 
fore at length he brake his mind to his Wife and 5 
Children ; and thus he began to talk to them : O my 
dear Wife, said he, and you the Children of my bow- 
els, I your dear friend am in myself undone by rea- 
son of a Burden that lieth hard upon me ; moreover, 
I am for certain informed that this our City 10 
will be burned with fire from Heaven : in 
which fearful overthrow, both myself, with thee my 
Wife, and you my sweet Babes, shall miserably come 
to mine, except (the which yet I see not) some way 

of escape can be found, whereby we may be is 
way ofTs- n ° delivered. At this his Relations were sore 

cape as ye . amaze( j . nQ £ £ or j-]-^ j-J^y beloved that 

what he had said to them was true, but because they 
thought that some frenzy distemper had got into his 
head ; therefore, it drawing towards night, and they 20 
hoping that sleep might settle his brains, with all 
haste they got him to bed. But the night was as 
troublesome to him as the day ; wherefore, instead of 
sleeping, he spent it in sighs and tears. So, when 
the morning was come, they would know how he did ; 25 
he told them, Wo7*se and worse : he also set to talk- 
ing to them again, but they began to be hardened : 

they also thought to drive away his distem- 
sic™r a sick per by harsh and surly carriages to him ; 

sometimes they would deride, sometimes 30 

1. The lines from " In this plight " to " I saw also that he 
looked," p. 3, were first added in the second edition. 

8. The word friend formerly embraced closer relations than 
it does at present, especially those of kinship and marriage. 

29. Surly carriages, surly conduct or demeanor. 



EVANGELIST COMES TO HIM. 3 

they would chide, and sometimes they would quite 
neglect him. Wherefore he began to retire himself 
to his chamber, to pray for and pity them, and also 
to condole his own misery ; he would also walk soli- 

5 tarily in the fields, sometimes reading, and sometimes 
praying : and thus for some days he spent his time. 

Now, I saw upon a time, when he was walking in 
the fields, that he was, as he was wont, reading in his 
Book, and greatly distressed in his mind ; and as he 

10 read, he burst out, as he had done before, crying, 
What shall I do to be saved ? 

I saw also that he looked this way and that way, 
as if he would run ; yet he stood still, because, as I 
perceived, he could not tell which way to go. I 

is looked then, and saw a man named Evangelist, com- 
ing to him, and asked, Wherefore dost thou cry ? 

He answered, Sir, I perceive by the Book in my 
hand, that I am condemned to die, and after that to 
come to Judgement, and I find that I am not willing 

20 to do the first, nor able to do the second. 

Then said Evangelist, Why not willing to die, 
since this life is attended with so many evils ? The 
Man answered, Because I fear that this burden that 
is upon my back will sink me lower than the Grave, 

25 and I shall fall into Tophet. And, Sir, if I be not 
fit to go to Prison, I am not fit to go to Judgement, 
and from thence to Execution ; and the thoughts of 
these things make me cry. 

4. Condole is no longer used transitively. 

11. Acts 16. 30. 

18. Heb. 9. 27. Job 16. 21, 22. Ezek. 22. 14. 

25. Tophet, a place in the valley of Hinnom, southeast of 
Jerusalem, which, after being polluted by the worship of Baal, 
was held in abomination by the Jews, and came to be, as Milton 
calls it, a " type of Hell." Isa. 30. 33. 



4 THE PILGRIM'S PROGRESS. 

Then said Evangelist, If this be thy condition, 
why standest thou still? He answered, Because I 
know not whither to go. Then he gave him a Parch- 
ment-roll, and there was written within, Fly from the 
wrath to come. 5 

The Man therefore read it, and, looking upon Evan- 
gelist very carefully, said, Whither must I fly ? Then 
said Evangelist, pointing with his finger over a very 
wide field, Do you see yonder Wicket-gate f The 
Man said, No. Then said the other, Do you see 10 
Christ and yonder shining Light ? He said, I think I 
Sm^annot do. Tlien said Evangelist, Keep that Light 
StKtiw in y° ur e y e > and g° U P dir ectly thereto: 
Word - so shalt thou see the Gate ; at which, 

when thou knockest, it shall be told thee what thou 15 
shalt do. 

So I saw in my Dream that the Man began to run. 
Now he had not run far from his own door, but his 
Wife and Children, perceiving it, began to cry after 
him to return ; but the Man put his fingers in his 20 
ears, and ran on, crying, Life ! Life ! Eternal Life ! 
So he looked not behind him, but fled towards the 
middle of the Plain. 

The Neighbours also came out to see him run ; and 
They that as ne ran ' some mocked, others threatned, 25 

w y ra f th?o the an(1 SOme Cried after nim t0 return - N ° W 

GaTfng-stock among those that did so, there were two 
to the world. that reso i ve( i to fetch him back by force. 

4. Matt. 3. 7. 

9. Matt. 7. 13, 14. 

11. PsaL 119. 105. 2 Pet. 1. 19. 

20. Luke 14. 26. 

21. This kind of half-insane religious exaltation was not at 
all uncommon in every-day life at the time Bunyan wrote. 

21. Gen. 19. 17. 
24. Jer. 20. 10. 



OBSTINATE WOULD PERSUADE HIM. 5 

The name of the one was Obstinate, and the name 
of the other Pliable. Now by this time the Man 
was got a good distance from them ; but however 
they were resolved to pursue him, which they did, 

5 and in a little time they overtook him. Then said 
the Man, Neighbours, wherefore are you come ? They 
said, To perswade you to go back with us. But he 
said, That can by no means be ; you dwell, said he, 
in the City of Destruction, the place also where I was 

10 born, I see it to be so ; and dying there, sooner or 
later, you will sink lower than the Grave, into a place 
that burns with Fire and Brimstone : be content, 
good Neighbours, and go along with me. 

Obst. What, said Obstinate, and leave our friends 

is and our comforts behind us ! 

Chr. Yes, said Christian, for that was his name, 
because that all which you shall forsake is not worthy 
to be compared with a little of that that I am seek- 
ing to enjoy ; and if you will go along with me, you 

20 shall fare as I myself ; for there where I go, is enough 
and to spare : Come away, and prove my words. 

Obst. What are the things you seek, since you 
leave all the World to find them ? 

Chr. I seek an Inheritance incorruptible, unde- 

25 filed, and that fadeth not away, and it is laid up in 
Heaven, and safe tihere, to be bestowed, at the time 
appointed, on them that diligently seek it. Read 
it so, if you will, in my Book. 

16. Compare the later passage, where Christian gives his 
name to the Porter at the House Beautiful. 

18. 2 Cor. 4. 18. 

20. Luke 15. 17. 

24. 1 Pet. 1. 4. 
y 26. Heh. 11. 16. 
\ 27. The closing sentence is not in the first edition. 



6 THE PILGRIM'S PROGRESS. 

Obst. Tush, said Obstinate, away with your Book ; 
will you go back with us or no ? 

Chr. No, not I, said the other, because I have laid 
my hand to the Plow. 

Obst. Come then, Neighbour Pliable, let us turn 5 
again, and go home without him ; there is a company 
of these craz'd-headed Coxcombs, that, when they take 
a fancy by the end, are wiser in their own eyes than 
seven men that can render a Reason. 

Pli. Then said Pliable, Don't revile ; if what the w 
good Christian says is true, the things he looks after 
are better than ours ; my heart inclines to go with my 
Neighbour. 

Obst. What ! more Fools still ? Be ruled by me, 
and go back ; who knows whither such a brain-sick is 
fellow will lead you? Go back, go back, and be 
wise. 

Chr. Come with me, Neighbour Pliable ; there 
are such things to be had which I spoke of, and many 
more Glories besides. If you believe not me, read 20 
here in this Book ; and for the truth of what is ex- 
prest therein, behold, all is confirmed by the blood 
of Him that made it. 

Pli. Well, Neighbour Obstinate, said Pliable, I 
begin to come to a point ; I intend to go along with 25 
this good man, and to cast in my lot with him : but, 
my good Companion, do you know the way to this 
desired place ? 

Chr. I am directed by a man, whose name is Evan- 
gelist, to speed me to a little Gate that is before 30 

3. Luke 9. 62. 

7. Take a fancy by the end. The metaphor is prob- 
ably that of unravelling a knitted garment by pulling at a con- 
tinuous thread. 

22. Heb. 13. 20, 21. 



PLIABLE GOES WITH HIM. 7 

us, where we shall receive instructions about the 
way. 

Pli. Come then, good Neighbour, let us be going. 
Then they went both together. 
5 Obst. And I will go back to my place, said Obsti- 
nate ; I Will be no companion of such missled, fan- 
tastical fellows. 

Now I saw in my Dream, that when Obstinate 
was gone back, Christian and Pliable went Talkbe . 
10 talking over the Plain ; and thus they be- J^an?™" 
gan their discourse. PUaUe. 

Chr. Come, Neighbour Pliable, how do you do ? 
I am glad you are perswaded to go along with me : 
Had even Obstinate himself but felt what I have 
15 felt of the Powers and Terrours of what is yet un- 
seen, he would not thus lightly have given us the 
back. 

Pli. Come, Neighbour Christian, since there are 
none but us two here, tell me now further what the 
20 things are, and how to be enjoyed, whither we are 
going ? 

Chr. I can better conceive of them with my Mind 
than speak of them with my Tongue : but yet, since 
you are desirous to know, I will read of them in my 
25 Book. 

Pli. And do you think that the words of your 
Book are certainly true ? 

Chr. Yes, verily ; for it was made by Him that 
cannot lye. 
30 PH. Well said ; what things are they ? 

Chr. There is an endless Kingdom to be inhabited, 

16. Given us the back, i. e., turned his back on us. 
28. Tit. 1. 2. 



8 THE PILGRIM'S PROGRESS. 

and everlasting Life to be given us, that we may in- 
habit that Kingdom for ever. 

Pli. Well said ; and what else ? 

Chr. There are Crowns of glory to be given us, 
and Garments that will make us shine like the Sun 5 
in the firmament of Heaven. 

Pli. This excellent ; and what else ? 

Chr. There shall be no more crying, nor sorrow ; 
for He that is owner of the places will wipe all tears 
from our eyes. 10 

Pli. And what company shall we have there ? 

Chr. There we shall be with Seraphims and Cher- 
ubins, creatures that will dazle your eyes to look on 
them : There also you shall meet with thousands and 
ten thousands that have gone before us to that place ; 15 
none of them are hurtful, but loving and holy ; every 
one walking in the sight of God, and standing in his 
presence with acceptance for ever. In a word, there 
we shall see the Elders with their golden Crowns, 
there we shall see the Holy Virgins with their golden 20 
Harps, there we shall see men that by the World 
were cut in pieces, burnt in flames, eaten of Beasts, 
drownded in the seas, for the love that they bare to 
the Lord of the place, all well, and cloathed with 
Immortality as with a Garment. 25 

1. Isa. 45. 17. John 10. 28, 29. 
4. 2 Tim. 4. 8. Rev. 3. 4. Matt. 13. 
8. Isa. 25. 8. Rev. 7. 17. chap. 21. 4. 

12. Bunyan did not know that Seraphim and Cherubin were 
already plurals. 
12. Isa. 6. 2. 

14. 1 Thes. 4. 16, 17. Rev. 7. 17. 
19. Rev. 4. 4. chap. 14. 1-5. 

23. Drownded, now a vulgarism, but in good use in the sev- 
enteenth century. 

24. 2 Cor. 5. 2-4. 



THE SLOUGH OF DISPOND. 9 

Pli. The hearing of this is enough to ravish one's 
heart ; but are these things to be enjoyed ? How 
shall we get to be sharers hereof ? 

Chr. The Lord, the Governour of the countrey, 
5 hath recorded that in this Book ; the substance of 
which is, If we be truly willing to have it, he will 
bestow it upon us freely. 

Pli. Well, my good companion, glad am I to hear 
of these things ; come on, let us mend our pace. 
10 Chr. I cannot go so fast as I would, by reason of 
this Burden that is upon my back. 

Now I saw in my Dream, that just as they had 
ended this talk, they drew near to a very miry Slough, 
that was in the midst of the plain ; and they, being 
is heedless, did both fall suddenly into the bogg. The 
name of the slough was Dispond. Here, therefore, 
they wallowed for a time, being grieviously bedaubed 
with the dirt ; and Christian, because of the Burden 
that was on his back, began to sink in the mire. 
20 Pli. Then said Pliable, Ah, Neighbour Christian, 
where are you now ? 

Chr. Truly, said Christian, I do not know. 
Pli. At that Pliable began to be offended, and 
angerly said to his fellow, Is this the happiness you 
25 have told me all this while of ? If we have such ill 
speed at our first setting out, what may we expect 
'twixt this and our Journey's end ? May I get out 
again with my life, you shall possess the 
brave Country alone for me. And with enough to be 

.- , . . _ , Pliable. 

so that he gave a desperate struggle or two, 



4. Isa. 55. 12. John 7. 37. chap. 6. 37. Rev. 21. 6. chap. 
22. 17. 

29. Alone for me. We should say, " for all of me," or "for 
all I care." 



10 THE PILGRIM'S PROGRESS. 

and got out of the mire on that side of the Slough 
which was next to his own House : so away he went, 
and Christian saw him no more. 

Wherefore Christian was left to tumble in the 
christian Slough of Dispondency alone : but still he s 
seeks stin to endeavoured to struggle to that side of the 
from^is'own Slough that was still further from his own 
House. House, and next to the Wicket-gate ; the 

which he did, but could not get out, because of the 
Burden that was upon his back. But I beheld in 10 
my Dream, that a Man came to him, whose name 
was Help, and asked him, What he did there ? 

Chr. Sir, said Christian, I was bid to go this way 
by a man called Evangelist, who directed me also to 
yonder Gate, that I might escape the wrath to come ; is 
and as I was going thither, I fell in here. 
The Prom- Help. But why did you not look for the 
ises - steps ? 

Chr. Fear followed me so hard, that I fled the 
next way, and fell in. 20 

Help. Give me thy hand. So he gave him his 
hand, and he drew him out, and set him upon sound 
ground, and bid him go on his way. 

Then I stepped to him that pluckt him out, and said ; 
Sir, wherefore, since over this place is the way from the 25 
City of Destruction to yonder Gate, is it that this Plat 
is not mended, that poor Travellers might go thither 
with more security ? And he said unto me, This 
miry Slough is such a place as cannot be mended ; it 
is the descent whither the scum and filth that attends 30 
conviction for sin doth continually run, and therefore 

19. The next -way = the nearest way. Next is a contracted 
form of nighest. 
22. Psal. 40. 2. 



THE SLOUGH OF DISPOND. 11 

it is called the Slough of Dispond ; for still as the 
sinner is awakened about his lost condition, there 
ariseth in his soul many fears and doubts, and dis- 
couraging apprehensions, which all of them get to- 

5 gether, and settle in this place : And this is the 
reason of the badness of this ground. 

It is not the pleasure of the King that this place 
should remain so bad. His Labourers also have, by 
the direction of His Majesties Surveyors, been for 

10 above these sixteen hundred years imploy'd about 
this patch of ground, if perhaps it might have been 
mended : yea, and to my knowledge, said he, here 
hath been swallowed up at least twenty thousand 
cart-loads, yea, millions of wholesome Instructions, 

is that have at all seasons been brought from all places 
of the King's Dominions (and they that can tell say 
they are the best materials to make good ground of 
the place), if so be it might have been mended, but 
it is the Slough of Dispond still, and so will be when 

20 they have done what they can. 

True, there are, by the direction of the Law-giver, 

certain good and substantial steps, placed 

even through the very midst of this Slough ; ises of for- 

but at such time as this place doth much acceptance 
. n , , 'ii • i *° i^ e by 

25 spue out its tilth, as it doth against change Faith in 

of weather, these steps are hardly seen ; or 

if they be, men through the diziness of their heads 

step besides ; and then they are bemired to purpose, 

notwithstanding the steps be there ; but the ground 

30 is good when they are once got in at the Gate. 

7. Isa. 35. 3, 4. 

10. These, i. e., since the first preaching of the gospel of 
Christ. 

22. Steps, symbolizing the Bible promises which uphold the 
spirit in times of despondency. 

30. 1 Sam. 12. 23. 



12 THE PILGRIM'S PROGRESS. 

Now I saw in my Dream, that by this time Pli- 
able was got home to his house again. So his 
Neighbours came to visit him ; and some of them 
called him wise Man for coming back, and some 
called him Fool for hazarding himself with Chris- $ 
tian : others again did mock at his cowardliness, say- 
ing, Surely since you began to venture, I would not 
have been so base to have given out for a few diffi- 
culties. So Pliable sat sneaking among them. But 
at last he got more confidence, and then they all 10 
turned their tales, and began to deride poor Chris- 
tian behind his back. And thus much concerning 
Pliable. 

Now as Christian was walking solitary by himself, 
he espied one afar off come crossing over the field to 15 
meet him ; and their hap was to meet just as they 
Mr worldly were crossing the way of each other. The 
iSsTith gentleman's name that met him was Mr 
Christian. Worldly Wiseman : he dwelt in the Town 
of Carnal Policy, a very great Town, and also hard 20 
by from whence Christian came. This man then 
meeting with Christian, and having some inckling 
of him, — for Christian s setting forth from the City 
of Destruction was much noised abroad, not only in 
the Town where he dwelt, but also it began to be' the 25 
town-talk in some other places, — Master Worldly 
Wiseman therefore, having some guess of him, by 
beholding his laborious going, by observing his sighs 
and groans, and the like, began thus to enter into 
some talk with Christian. 30 

10. Turned their tales, changed the subject from Pliable's 
cowardliness to the foolhardiness of Christian. Often erro- 
neously printed " turned their tails." 

17. Christian's interview with Mr. Worldly Wiseman is an 
afterthought, first appearing in the second edition. 



MR. WORLDLY WISEMAN. 13 

World. How now, good fellow, whither away after 
this burdened manner ? 

Chr. A burdened manner indeed, as ever I think 
poor creature had. And whereas you ask Talkbetwixt 
5 me, Whither away, I tell you, Sir, I am go- Mr. 



Worldly 



Wiseman 



ing to yonder Wicket-gate before me ; tor ™^ Chr 
there, as I am informed, I shall be put into 
a way to be rid of my heavy Burden. 

World. Hast thou a Wife and Children ? 

Chr. Yes, but I am so laden with this Burden, 
that I cannot take that pleasure in them as formerly ; 
methinks I am as if I had none. 

World. Wilt thou hearken to me if I give thee 
counsel ? 

Chr. If it be good, I will ; for I stand in need of 
good counsel. 

World. I would advise thee, then, that thou with 



all speed get thyself rid of thy Burden ; Mr Wor i d i y 
for thou wilt never be settled in thy mind CO ui22To* 
20 till then ; nor canst thou enjoy the benefits 



of the blessing which God hath bestowed upon thee 

till then. 

Chr. That is that which I seek for, even to be rid 

of this heavy Burden ; but get it off myself, I cannot ; 

25 nor is there any man in our country that can take it 

off my shoulders ; therefore am I going this way, as 

I told you, that I may be rid of my Burden. 

World. Who bid thee go this way to be rid of thy 
Burden ? 
so Chr. A man that appeared to me to be a very great 
and honorable person ; his name, as I remember, is 
Evangelist. 

12. 1 Cor. 7. 29. 



14 THE PILGRIM'S PROGRESS. 

World. I beshrow him for his counsel ; there is 
not a more dangerous and troublesome way 

Mr Worldly . . . 

Wiseman in the world than is that unto which he 
Evangelist's hath directed thee ; and that thou shalt find, 

if thou wilt be ruled by his counsel. Thou 5 
hast met with something (as I perceive) already ; for 
I see the dirt of the Slough of Disjjond is upon thee ; 
but that Slough is the beginning of the sorrows that 
do attend those that go on in that way. Hear me, 
I am older than thou ; thou art like to meet with, in 10 
the way which thou goest, Wearisomeness, Painful- 
ness, Hunger, Perils, Nakedness, Sword, Lions, Dra- 
gons, Darkness, and in a word, Death, and what not ! 
These things are certainly true, having been confirmed 
by many testimonies. And why should a man so 15 
carelessly cast away himself, by giving heed to a 
stranger ? 

Chr. Why, Sir, this Burden upon my back is more 
The frame terrible to me than are all these things which 
of youn| art y° u have mentioned ; nay, methinks I care 20 

Christians. ^ ^^ J meet w J tn J n ^ wa y ? g() ^q J 

can also meet with deliverance from my Burden. 

World. How earnest thou by thy Burden at first ? 

Chr. By reading this Book in my hand. 

World. I thought so ; and it is happened unto thee 25 
worldly as to other weak men, who, meddling with 
dolsToUike things too high for them, do suddenly fall 
shouiTbe i n to thy distractions ; which distractions do 
Sing The n °t only unman men (as thine, I perceive, 

has done thee), but they run them upon 30 
desperate ventures, to obtain they know not what. 

1. Beshrow = beshrew. Compare the exactly opposite de- 
velopment of the word show, formerly spelled and pronounced 

shew. 



MR. LEGALITY. 15 

Chr. I know what I would obtain ; it is ease for 
my heavy burden. 

World. But why wilt thou seek for ease this way, 
seeing so many dangers attend it ? Especially, since 

5 (hadst thou but patience to hear me) I could direct 
thee to the obtaining of what thou desirest, without 
the dangers that thou in this way wilt run Mr worldly 
thyself into ; yea, and the remedy is at hand. pr S a i- 
Besides, I will add, that instead of those SeSSS* 8 

10 dangers, thou shalt meet with much safety, 
friendship, and content. 

Chr. Pray, Sir, open this secret to me. 
World. Why in yonder Village (the village is 
named Morality') there dwells a Gentleman whose 

15 name is Legality, a very judicious man, and a man 
of a very good name, that has skill to help men off 
with such burdens as thine are from their shoulders : 
yea, to my knowledge he hath done a great deal of 
good this way ; ay, and besides, he hath skill to cure 

20 those that are somewhat crazed in their wits with 
their burdens. To him, as I said, thou mayest go, 
and be helped presently. His house is not quite a 
mile from this place, and if he should not be at home 
himself, he hath a pretty young man to his Son, whose 

25 name is Civility, that can do it (to speak on) as well 
as the old Gentleman himself; there, I say, thou 
mayest be eased of thy Burden ; and if thou art not 
minded to go back to thy former habitation, as indeed 
I would not wish thee, thou mayest send for thy Wife 

so and Children to thee to this village, where there are 

22. Presently = immediately, not, as now, soon. 

24. Pretty, from the old French prud = proud, splendid, 
though much weakened from its original meaning, had not 
in the seventeenth century quite the patronizing flavor which 
it now possesses. 



16 THE PILGRIM'S PROGRESS. 

houses now stand empty, one of which thou mayest 
have at reasonable rates ; Provision is there also cheap 
and good ; and that which will make thy life the more 
happy is, to be sure there thou shalt live by honest 
Neighbours, in credit and good fashion. 5 

Now was Christian somewhat at a stand, but pre- 
christian sently he concluded, If this be true which 
^worldly this Gentleman hath said, my wisest course 
words. is to take his advice ; and with that he thus 

farther spoke. 10 

Chr. Sir, which is my way to this honest man's 
house ? 

Mount sir World. Do you see yonder high Hill ? 

nai - Chr. Yes, very well. 

World. By that Hill you must go, and the first 15 
house you come at is his. 

So Christian turned out of his way to go to Mr 
Legality's house for help ; but behold, when he was 
got now hard by the Hill, it seemed so high, and also 
that side of it that was next the wayside did hang so 20 

much over, that Christian was afraid .to 
SrSXt venture further, lest the Hill should fall on 
would flu on his head ; wherefore there he stood still, and 

his head. ^ wot nQt wlmt tQ d() Algo hig Burden 

now seemed heavier to him than while he was in his 25 
way. There came also flashes of fire out of the Hill, 
that made Christian afraid that he should be burned. 
Here therefore he sweat and did quake for fear. And 

17. Christian's turning aside to seek help from Mr. Legality 
in the town of Morality represents the attempt of the sinner to 
find justification in a strict following of tli£ Mosaic law, reject- 
ing the gospel of the new dispensation. The overhanging of 
the hill Sinai and the flashes of fire that issue from it typify 
the stern and threatening character of the old Law. 

26. Ex. 19. 16, 18. 

28. Heb. 12. 21. 



EVANGELIST COMES AGAIN. 17 

now he began to be sorry that he had taken Mr 
Worldly Wiseman s counsel. And with that he saw 
Evangelist coming to meet him ; at the Evangdist 
sight also of whom he began to blush for christian 
5 shame. So Evangelist drew nearer and ^S^fS^ 
nearer; and coming up to him, he looked ^ei^upon 
upon him with a severe and dreadful counte- him " 
nance, and thus began to reason with Christian. 
Evan. What doest thou here, Christian ? said he : 
10 at which words Christian knew not what to Evange i ist 
answer ; wherefore at present he stood speech- afresh with 
less before him. Then said Evangelist far- ChHsiian - 
ther, Art not thou the man that I found crying without 
the walls of the City of Destruction f 
15 Chr. Yes, dear Sir, I am the man. 

Evan. Did not I direct thee the way to the little 
Wicket-gate ? 

Chr. Yes, dear Sir, said Christian. 
Evan. How is it then that thou art so quickly 
20 turned aside ? for thou art now out of the way. 

Chr. I met with a Gentleman so soon as I had 
got over the Slough of Eispond, who persuaded me 
that I might, in the village before me, find a man that 
could take off my Burden. 
25 Evan. What was he? 

Chr. He looked like a Gentleman, and talked 

much to me, and got me at last to yield ; so I came 

hither : but when I beheld this Hill, and how it hangs 

over the way, I suddenly made a stand, lest it should 

30 fall on my head. 

Evan. What said that Gentleman to you ? 
Chr. Why, he asked me whither I was going ; 
and I told him. 

Evan. And what said he then ? 



18 THE PILGRIM'S PROGRESS. 

Chr. He asked me if I had a family ; and I told 
him. But, said I, I am so loaden with the Burden 
that is on my back, that I cannot take pleasure in 
them as formerly. 

Evan. And what said he then? 5 

Chr. He bid me with speed get rid of my Bm*- 
den ; and I told him 't was ease that I sought. And, 
said I, I am therefore going to yonder Gate, to receive 
further direction how I may get to the place of deliv- 
erance. So he said that he would shew me a better 10 
way, and short, not so attended with difficulties as the 
way, Sir, that you set me ; which way, said he, will 
direct you to a Gentleman's house that hath skill 
to take off these Burdens. So I believed him, and 
turned out of that way into this, if haply I might 15 
be soon eased of my Burden. But when I came to 
this place, and beheld things as they are, I stopped 
for fear (as I said) of danger : but I now know not 
what to do. 

Evan. Then, said Evangelist, stand still a little, 20 
that I may shew thee the words of God. So he stood 
trembling. Then said Evangelist, See that ye refuse 
not him that speaketh ; for if they escaped not who 
refused him that spake on Earth, much more shall not 
we escape, if we turn away from him that speaketh 25 
from Heaven. He said moreover, Now the just shall 
live by faith : but if any man draws back, my soul 
Evangelist shall have no pleasure in him. He also did 
"christian tnus a PPty them, Thou art the man that art 
of his error. runnm g [ n ^ this misery, thou hast begun to 30 
reject the counsel of the Most High, and to draw back 

22. Heb. 12. 25. 
26. Heb. 10. 38. 



EVANGELIST COUNSELS CHRISTIAN. 19 

thy foot from the way of peace, even almost to the 
hazarding of thy perdition. 

Then Christian fell down at his foot as dead, cry- 
ing, Wo is me, for I am undone : At the sight of 
5 which, Evangelist caught him by the right hand, say- 
ing, All manner of sin and blasphemies shall be for- 
given unto men ; be not faithless, but believing. Then 
did Christian again a little revive, and stood up trem- 
bling, as at first, before Evangelist. 

10 Then Evangelist proceeded, saying, Give more ear- 
nest heed to the things that I shall tell thee of. I 
will now shew thee who it was that deluded thee, and 
who it was also to whom he sent thee. The man that 
met thee is one Worldly Wiseman, and Mr WorWy 

15 rightly is he so called : partly because he ZsJrTbed by 
savoureth only the doctrine of this world, Evan 9 elisL 
(therefore he always goes to the Town of Morality to 
church) ; and partly because he loveth that doctrine 
best, for it saveth him from the Cross. And 

20 because he is of this carnal temper, therefore discovers* 
he seeketh to prevent my ways, though right. Mr Worldly 
Now there are three things in this man's 
counsel that thou must utterly abhor. 
1. His turning thee out of the way. 

25 2. His labouring to render the Cross odious to thee. 
3. And his setting thy feet in that way that leadeth 
unto the administration of Death. 

First, Thou must abhor his turning thee out of the 
way ; yea, and thine own consenting thereto : because 

30 this is to reject the counsel of God for the sake of 
the counsel of a Worldly Wiseman. The Lord says, 

6. Matt. 12. 31. Mark 3. 28. 
16. 1 John 4. 5. 
19. Gal. 6. 12. 



20 THE PILGRIM'S PROGRESS. 

Strive to enter in at the strait gate, the gate to which 
I sent thee ; for strait is the gate that leadeth unto 
life, and few there be that find it. From this little 
Wicket-gate, and from the way thereto, hath this 
wicked man turned thee, to the bringing of thee 5 
almost to destruction ; hate therefore his turning thee 
out of the way, and abhor thyself for hearkening to 
him. 

Secondly, Thou must abhor his labouring to render 
the Cross odious unto thee ; for thou art to prefer it 10 
before the treasures of Egxjpt. Besides, the King of 
glory hath told thee, that he that will save his life 
shall lose it : and He that comes after him, and hates 
not his father, and mother, and wife, and children, 
and brethren, and sisters, yea and his own life also, 15 
he cannot be my Disciple. I say therefore, for man 
to labour to persuade thee, that that shall be thy 
death, without which, the Truth hath said, thou canst 
not have eternal life, this doctrine thou must abhor. 

Thirdly, Thou must hate his setting of thy feet in 20 
the way that leadeth to the ministration of death. 
And for this thou must consider to whom he sent 
thee, and also how unable that person was to deliver 
thee from thy Burden. 

He to whom thou wast sent for ease, being by name 25 
The Bond- Legality, is the Son of the Bond-woman 
woman. which now is, and is in bondage with her 

1. Luke 13. 24. 

2. Matt. 7. 14. 

10. Heb. 11. 25, 26. 

12. Mark 8. 35. John 12. 25. Matt. 10. 39. Luke 14. 26. 

26. The allegory of the Bond-woman, taken by Bunyan from 
the fourth chapter of Galatians, is very obscure, and spoils the 
naturalness of the passage. The introduction of Mt. Sinai into 
the landscape is also of doubtful effectiveness. 

27. Gal. 4. 21-27. 



EVANGELIST COUNSELS CHRISTIAN. 21 

children ; and is in a mystery this Mount Sinai, which 
thou hast feared will fall on thy head. Now if she 
with her children are in bondage, how canst thou ex- 
pect by them to be made free ? This Legality there- 

5 fore is not able to set thee free from thy Burden. No 
man was as yet ever rid of his Burden by him ; no, 
nor ever is like to be : ye cannot be justified by the 
Works of the Law ; for by the deeds of the Law no 
man living can be rid of his Burden : therefore, Mr 

10 Worldly Wiseman is an alien, and Mr Legality a 
cheat ; and for his son Civility, notwithstanding his 
simpering looks, he is but a hypocrite and cannot help 
thee. Believe me, there is nothing in all this noise, 
that thou hast heard of this sottish man, but a design 

is to beguile thee of thy Salvation, by turning thee from 
the way in which I had set thee. After this Evan- 
gelist called aloud to the Heavens for confirmation of 
what he had said ; and with that there came words 
and fire out of the Mountain under which poor Chris- 

20 tian stood, that made the hair of his flesh stand. The 
words were thus pronounced, As many as are of the 
ivorks of the Law are under the curse ; for it is writ- 
ten, Cursed is every one that continueth not in all 
things which are written in the Booh of the Law to 

25 do them. 

Now Christian looked for nothing but death, and 
began to cry out lamentably, even cursing the time in 
which he met with Mr Worldly Wiseman, still call- 
ing himself a thousand fools for hearkening to his 

30 counsel : he also was greatly ashamed to think that 



1. In a mystery = allegorically. 
21. Gal. 3. 10. 

28. Still is used in the now unusual sense of " continually: 
"repeatedly." 






22 THE PILGRIM'S PROGRESS. 

this Gentleman's arguments, flowing only from the 
flesh, should have that pre valency with him as to 
cause him to forsake the right way. This done, he 
applied himself again to Evangelist in words and 
sense as follows. 5 

Chr. Sir, what think you ? Is there hopes ? May 
Christian ^ now g° hack and go up to the Wicket-gate ? 
hemayyet Sha11 X not be abandoned for this, and sent 
be happy. b ac k f r0 m thence ashamed? I am sorry I 
have hearkened to this man's counsel : but may my 10 
sin be forgiven? 

Evan. Then said Evangelist to him, Thy sin is 

very great, for by it thou hast committed 
comforts two evils : thou hast forsaken the way that 

is good, to tread in forbidden paths ; yet will 15 
the man at the Gate receive thee, for he has good-will 
for men ; only, said he, take heed that thou turn not 
aside again, lest thou perish from the way, when his 
wrath is kindled but a little. Then did Christian 
address himself to go back ; and Evangelist, after he 20 
had kissed him, gave him one smile, and bid him God 
speed. So he went on with haste, neither spake he 
to any man by the way ; nor if any man asked him, 
would he vouchsafe them an answer. He went like 
one that was all the while treading on forbidden 25 
ground, and could by no means think himself safe, 
till again he was got into the way which he left to fol- 
low Mr Worldly Wiseman *s counsel. So in process 
By this time °^ tmie Christian got up to the Gate. Now 
wa^gofup 'over the Gate there was written, Knock and 30 
to the Gate. -^ sna n oe opened unto you. He knocked 
therefore more then once or twice, saying, 

18. Psal. 2. 12. 

30. Matt. 7. 8. 



AT THE STRAIT GATE. 23 

May I now enter here ? Will he within 
Open to sorry me, though I have bin 
An undeserving Rebel ? Then shall I 
Not fail to sing his lasting praise on high. 

s At last there came a grave Person to the Gate 
named Good-will, who asked Who was there? and 
whence he came ? and what he would have ? 

Chr. Here is a poor burdened sinner. I come 
from the City of Destruction, but am going to Mount 
10 Zion, that I may be delivered from the wrath to come. 
I would therefore, Sir, since I am informed that by 
this Gate is the way thither, know if you are willing 
to let me in. 

Good-la ill. I am willing with all my heart, said 
15 he ; and with that he opened the Gate. The Gate 

So when Christian was stepping in, the JJJenedto 
other gave him a pull. Then said Chris- Parted 
tian, What means that? The other told 6imiers - 
him, A little distance from this Gate, there is erected 
20 a strong Castle, of which Beelzebub is the Captain ; 
from thence both he and they that are with Sa(an enviea 
him shoot arrows at those that come up to l ^ T JJjJ* 
this Gate, if haply they may dye before they strait Gate< 
can enter in. Then said Christian, I rejoyce and 
25 tremble. So when he was got in, the Man of the 
Gate asked him, Who directed him thither ? 

Chr. Evangelist bid me come hither and knock 
(as I did) ; and he said that you, Sir, would tell me 
what I must do. 
30 Good-will. An open door is set before thee, and 
no man can shut it. 

Chr. Now I begin to reap the benefits of my haz- 
zards. 

Good-will. But how is it that you came alone ? 



24 THE PILGRIM'S PROGRESS. 

Chr. Because none of my Neighbours saw their 
danger, as I saw mine. 

Good-will. Did any of them know of your coming ? 

Chr. Yes, my Wife and Children saw me at the 
first, and called after me to turn again ; also some of 5 
my Neighbours stood crying and calling after me to 
return ; but I put my fingers in my ears, and so came 
on my way. 

Good-will. But did none of them follow you, to 
persuade you to go back? 10 

Chr. Yes, both Obstinate and Pliable ; but when 
they saw that they could not prevail, Obstinate went 
railing back, but Pliable came with me a little way. 

Good-will. But why did he not come through? 

Chr. We indeed came both together, until we 15 

A man may came at tne Slow of DispOlld, into the which 

panywhen we a ^ so suddenly fell. And then was my 
for Heaven Neighbour Pliable discouraged, and would 
thither 80 no ^ adventure further. Wherefore getting 
alone. ou j. a g a i n on that side next to his own house, 20 

he told me I should possess the brave countrey alone 
for him ; so he went his way, and I came mine : he 
after Obstinate, and I to this Gate. 

Good-will. Then said Good-ivill, Alas, poor man, 
is the coelestial Glory of so small esteem with him, 25 
that he counteth it not worth running the hazards of 
a few difficulties to obtain it ? 

Chr. Truly, said Christian, I have said the truth 

of Pliable, and if I should also say all the 

accused truth of myself, it will appear there is no 30 

forTthe man betterment 'twixt him and myself. 'T is 

true, he went back to his own house, but I 

28. The passage from " Truly said Christian," to " good Chris- 
tian, come a little way," p. 26, was added in the second edition. 



GOOD-WILL COMFORTS CHRISTIAN. 25 

also turned aside to go in the way of death, being per- 
suaded thereto by the carnal arguments of one Mr 
Worldly Wiseman. 

Good-will. O, did he light upon you ? What ! 
s he would have had you a sought for ease at the hands 
of Mr Legality. They are both of them a very cheat. 
But did you take his counsel ? 

(Jhr. Yes, as far as I durst : I went to find out 
Mr Legality, until I thought that the Mountain that 

10 stands by his house would have fallen upon my head ; 
wherefore there I was forced to stop. 

Good-will. That Mountain has been the death of 
many, and will be the death of many more ; 't is well 
you escaped being by it dashed in pieces. 

is Ghr. Why truly I do not know what had become 
of me there, had not Evangelist happily met me again, 
as I was musing in the midst of my dumps ; but 't was 
God's mercy that he came to me again, for else I had 
never come hither. But now I am come, such a one 

20 as I am, more fit indeed for death by that Mountain 
than thus to stand talking with my Lord ; but O, what 
a favour is this to me, that yet I am admitted entrance 
here. 

Good-will. We make no objections against any, 

35 notwithstanding all that they have done before they 
come hither, they in no wise are cast out ; and there- 

5. Had you a sought. The a represents the natural attrition 
of to have in this crowded phrase, in the stress of daily speech. 

17. Dumps did not always have the ludicrous connotation 
that now attaches to it. Sir Thomas More says, " Some of our 
poor familie be fallen in to such clumpes that scantelye can 
anye such cumfort . . . anyethynge asswage their sorrowe." It 
was also applied to elegies and melancholy tunes ; cf. Two Gen- 
tlemen of Verona : 

" To their instruments 
Tune a deploring dump." 

26. John 6. 37. 



26 THE PILGRIM'S PROGRESS. 

fore, good Christian, come a little way with me, and 
I will teach thee about the way thou must 
comforted go. Look before thee ; dost thou see this 
narrow way ? THAT is the way thou must 
go ; it was cast up by the Patriarchs, Prophets, 5 
Christ, his Apostles ; and it is as straight as a rule 
can make it : This is the way thou must go. 

Chr. But said Christian, Is there no turnings 
nor windings, by which a Stranger may lose the 
way ? 10 

Good-will. Yes, there are many ways butt down 
upon this, and they are crooked and wide : But thus 
thou mayest distinguish the right from the wrong, 
that only being straight and narrow. 

Then I saw in my Dream, that Christian asked 15 
him further If he could not help him off with his 
Burden that was upon his back ; for as yet he had 
not got rid thereof, nor could he by any means get it 
off without help. 

He told him, As to the Burden, be content to bear 20 
it, until thou comest to the place of Deliver- 
deliverance ance ; for there it will fall from thy back 

from the . „ 

guilt and ltsell. 

burden of rr , 1 , v , , . , , . , . 

sin, but by I hen Christian began to gird up his loins, 

and Blood and to address himself to his Journey. So 25 

of Christ. . . 1 

the other told him, that by that he was gone 
some distance from the Gate, he would come at the 
House of the Interpreter, at whose door he should 

8. Is there no turnings? Bunyan wrote the colloquial 
English of the rural districts, where this use of a singular verb 
with a plural subject was, and still is, common. 

11. Butt down = strike down abruptly. 

14. Matt. 7. 14. 

28. The pages which follow are among the most famous in 
The Pilgrim's Progress for the liveliness of their fancy. The In- 



THE HOUSE OF THE INTERPRETER. 27 

knock, and he would shew him excellent things. 
Then Christian took his leave of his Friend, and he 
again bid him God speed. 

Then he went on till he came at the House of the 
5 Interpreter, where he knocked over and over ; christian 
at last one came to the door, and asked Who Sseof the 

Was there ? Interpreter. 

Chr. Sir, here is a Travailler, who was bid by an ac- 
quaintance of the Good-man of this house to call here 

10 for my profit ; I would therefore speak with the Mas- 
ter of the House. So he called for the Master of the 
house, who after a little time came to Christian, and 
asked him what he would have ? 

Chr. Sir, said Christian, I am a man that am 

15 come from the City of Destruction, and am going to 
the Mount Zion ; and I was told by the Man that 
stands at the Gate, at the head of this way, that if I 
called here, you would shew me excellent H e is enter- 
things, such as would be an help to me in tained - 

20 my Journey. 

Inter. Then said the Interpreter, Come in, I will 
shew thee that which will be profitable to thee. So 
he commanded his man to light the Candle, Illumina . 
and bid Christian follow him : so he had tl0n> 

25 him into a private room, and bid his man open a 
door ; the which when he had done, Christian saw 
the Picture of a very grave Person hang 
up against the wall ; and this was the fash- sees a brave 
ion of it. It had eyes lift up to Heaven, 

30 the best of Books in its hand, the Law of Truth 
was written upon its lips, the World was behind his 

terpreter is himself somewhat in need of interpretation. None 
of the explanations of his allegorical significance are satisfac- 
tory. 



28 THE PILGRIM'S PROGRESS. 

back. It stood as if it pleaded with men, and a Crown 

of Gold did hang over his head. 
of the pic- Chr. Then said Christian, What means 

ture. -. 9 

this i 
Inter. The Man whose Picture this is, is one of a 5 
thousand ; he can beget Children, travel in birth with 
Children, and nurse them himself when they are born. 
And whereas thou seest him with eyes lift up to 
Heaven, the best of Books in his hand, and the Law 
of Truth writ on his lips, it is to shew thee that his 10 
work is to know and unfold dark things to sinners ; 
even as also thou seest him stand as if he pleaded 

with Men ; and whereas thou seest the World 
ing of the as cast behind him, and that a Crown hangs 

over his head, that is to shew thee that slight- is 
ing and despising the things that are present, for the 
love that he hath to his Master's service, he is sure 
in the world that comes next to have Glory for his 
why he reward. Now, said the Interpreter, I have 
the Pktur? shewed thee this Picture first, because the 20 
first- Man whose Picture this is, is the only man 

whom the Lord of the place whither thou art going 
hath authorized to be thy Guide in all difficult places 
thou mayest meet with in the way ; wherefore take 
good heed to what I have shewed thee, and bear well 25 



5. In portraying the faithful minister of Christ, Bunyan is 
supposed to have had in mind John Gifford, who, after having 
led a wild life in the army, settled down at Bedford as minis- 
ter to the Baptist congregation, and became Bunyan's spiritual 
guide. 

6. Travail in the sense of pain or toil, and travel in the sense 
of that specific kind of toil which lies in journeying, are not dis- 
tinguished in spelling by early writers. 

6. ICor. 4. 15. Gal. 4. 19. 
8. 1 Thess. 2. 7. 



PARLOUR FULL OF DUST. 29 

in thy mind what thou hast seen, lest in thy Journey 
thou meet with some that pretend to lead thee right, 
but their way goes down to death. 

Then he took him by the hand, and led him into 
5 a very large Parlour that was full of dust, because 
never swept ; the which after he had reviewed a little 
while, the Interpreter called for a man to sweep. Now 
when he began to sweep, the dust began so abundantly 
to fly about, that Christian had almost therewith been 

10 choaked. Then said the Interpreter to a Damsel that 
stood by, Bring hither the Water, and sprinkle the 
Room ; the which when she had done, it was swept 
and cleansed with pleasure. 

Chr. Then said Christian, What means this ? 

15 Inter. The Interpreter answered, This Parlour is 
the heart of a man that was never sanctified by the 
sweet Grace of the Gospel : the dust is his Original 
Sin and inward Corruptions, that have denied the 
whole Man. He that began to sweep at first, is the 

20 Law ; but She that brought water, and did sprinkle 
it, is the Gospel. Now, whereas thou sawest that so 
soon as the first began to sweep, the dust did so fly 
about that the Room by him could not be cleansed, 
but that thou wast almost choaked therewith ; this is 

25 to shew thee, that the Law, instead of cleansing" the 
heart (by its working) from sin, doth revive, put 
strength into, and increase it in the soul, as it doth 
discover and forbid it, but doth not give power to 
subdue. 

30 Again, as thou sawest the Damsel sprinkle the 
room with Water, upon which it was cleansed with 
pleasure ; this is to shew thee, that when the Gospel 

25-29. Rom. 7. 6. 1 Cor. 15. 56. Rom. 5. 20. 



30 THE PILGRIM'S PROGRESS. 

comes in the sweet and precious influences thereof to 
the heart, then I say, even as thou sawest the Damsel 
lay the dust by sprinkling the floor with Water, so is 
sin vanquished and subdued, and the soul made clean, 
through the Faith of it, and consequently fit for the 5 
King of Glory to inhabit. 

I saw moreover in my Dream, that the Interpreter 
took him by the hand, and had him into a little room, 
where sat two little Children, each one in his chair. 
He shewed ^ ne name °f the eldest was Passion, and 10 
Sfnd>a- tne name of tne other Patience- Passion 
uence. seemed to be much discontent ; but Patience 

was very quiet. Then Christian asked, What is the 

reason of the discontent of Passion ? The 
have an Interpreter answered, The Governour of is 

them would have him stay for his best 
£?w£tin is things till the beginning of the next year ; 

but he will have all now ; but Patience is 
willing to wait. 

Then I saw that one came to Passion, and brought 20 
Passion has hi m a bag of Treasure, and poured it down 
his desire, at y g £ eet ^ t } ie which he took up and re- 

joyced therein ; and withall, laughed Patience to 
scorn. But I beheld but a while, and he 
lavishes aii had lavished all away, and had nothing left 25 
him but Rags. 
Chr. Then said Christian to the Interpreter, 
The matter Expound this matter more fully to me. 

expounded. J^^ g Q ^ g^ Thege twQ j^ ^ 

3. John 15. 3. Eph. 5. 26. Acts 15; 9. Rom. 16. 25, 26. 
John 15. 13. 

24. As Coleridge pointed out, the allegory here is unconvin- 
cing. The nature of Passion's treasure and the manner in which 
he disposes of it are left too vague to satisfy the imagination or 
the dramatic sense of the reader. 



PASSION AND PATIENCE. 31 

Figures : Passion, of the Men of this World ; and 
Patience, of the Men of that which is to come ; for 
as here thou seest, Passion will have all now this 
year, that is to say, in this world ; so are the men of 
s this world : they must have all their good things now, 
they cannot stay till next year, that is, until the next 
world, for their portion of good. That pro- T heWoridi y 
verb, A Bird in the Hand is worth tivo in ^ - u r t J e 
the Bush, is of more authority with them hamL 

10 then are all the Divine testimonies of the good of the 
World to come. But as thou sawest that he had 
quickly lavished all away, and had presently left him 
nothing but Raggs ; so will it be with all such Men 
at the end of this World. 

15 Chr. Then said Christian, Now I see that Pa- 
tience has the best wisdom, and that upon 
many accounts. 1. Because he stays for the had the best 
best things. 2. And also because he will 
have the Glory of his, when the other has nothing but 

20 Raggs. 

Inter. Nay, you may add another, to wit, the glory 
of the next world will never wear out ; but these are 
suddenly gone. Therefore Passion had not so much 
reason to laugh at Patience, because he had his good 

25 things first, as Patience will have to laugh at Passion, 
because he had his best things last ; for first must 
ffive place to last, because last must have 

f. . , 7 . , Things that 

his time to come : but last gives place to are first 

1 must give 

nothing ; tor there is not another to sue- place ; but 

tt i iiii* • things that 

30 ceed. He therefore that hath his portion are last are 

/» i • i ■ lasting. 

first, must needs have a time to spend it ; but 
he that hath his portion last, must have it Dives had 
•lastingly ; therefore it is said of Dives, In thmgTfirst. 
33. Luke 16. 25. 



32 THE PILGRIM'S PROGRESS. 

thy Lifetime thou hadest or receivedst thy good things, 
and likewise Lazarus evil things ; but now he is com- 
forted, and thou art tormented. 

Chr. Then I perceive 't is not best to covet tilings 
that are now, but to wait for things to come. 5 

Inter. You say the Truth : For the things ivhich 
The first are seen are Temporal ; but the things that 
bSem- 6 are n °t seen are Eternal. But though this 
porai. k e g0 ^ y e £ smce things present and our fleshly 

appetite are such near neighbours one to another ; 10 
and, again, because things to come and carnal sense 
are such strangers one to another ; therefore it is that 
the first of these so suddenly fall into amity, and that 
distance is so continued between the second. 

Then I saw in my Dream that the Interpreter took 15 
Christian by the hand, and led him into a place where 
was a Fire burning against a Wall, and one standing 
by it, always casting much Water upon it, to quench 
it ; yet did the Fire burn higher and hotter. 

Then said Christian, What means this ? 20 

The Interpreter answered, This Fire is the work 
of Grace that is wrought in the heart ; he that casts 
Water upon it, to extinguish and put it out, is the 
Devil ; but in that thou seest the Fire notwithstand- 
ing burn higher and hotter, thou shalt also see the 25 
reason of that. So he had him about to the backside 
of the wall, where he saw a man with a Vessel of Oyl 
in his hand, of the which he did also continually cast 
(but secretly) into the Fire. 

Then said Christian, What means this ? 30 

The Interpreter answered, This is Christ, who con- 
tinually, with the Oyl of his Grace, maintains the 

6. 2 Cor. 4. 18. 
32. 2 Cor. 12. 9. 



THE PALACE. 33 

work already begun in the heart : by the means of 
which, notwithstanding what the Devil can do, the 
souls of his people prove gracious still. And in that 
thou sawest that the man stood behind the Wall to 
5 maintain the Fire, this is to teach thee that it is hard 
for the tempted to see how this work of Grace is 
maintained in the soul. 

I saw also that the Interpreter took him again by 
the hand, and led him into a pleasant place, where 

10 was builded a stately Palace, beautiful to behold ; at 
the sight of which Christian was greatly delighted : 
he saw also upon the top thereof, certain Persons 
walking, who were cloathed all in gold. 

Then said Christian, May we go in thither ? 

is Then the Interpreter took him, and led him up 
toward the door of the Palace ; and behold, at the 
door stood a great company of men, as desirous to go 
in, but durst not. There also sat a Man at a little 
distance from the door, at a table-side, with a Book 

20 and his Inkhorn before him, to take the name of him 
that should enter therein. He saw also, that in the 
door-way stood many men in armour to keep it, being 
resolved to do the men that would enter what hurt 
and mischief they could. Now was Christian some- 

25 what in a muse. At last, when every man started 
back for fear of the armed men, Christian saw a man 
of a very stout countenance come up to the man that 
sat there to write, saying, Set down my name, Sir : 
the which when he had done, he saw the man draw 

30 his Sword, and put an Helmet upon his head, and 
rush toward the door upon the armed men, who laid 
upon him with deadly force ; but the man, not at all 
discouraged, fell to cutting and hacking most fiercely. 
So after he had received and given many wounds to 



34 THE PILGRIM'S PROGRESS. 

those that attempted to keep him out, he cut his way 
through them all, and pressed forward into the Pal- 
ace, at which there was a pleasant voice heard from 
those that were within, even of the Three that walked 
upon the top of the Palace, saying, 5 

Come in, Come in ; 

Eternal Glory thou shalt win. 

So he went in, and was cloathed with such Gar- 
ments as they. Then Christian smiled, and said, 
I think verily I know the meaning of this. 10 

Now, said Christian, let me go hence. Nay stay, 

said the Interpreter, till I have shewed thee a little 

more, and after that thou shalt go on thy way. So 

he took him by the hand again, and led 

an iron him into a very dark room, where there 15 

sat a Man in an Iron Cage. 

Now the Mau, to look on, seemed very sad ; he sat 
with his eyes looking down to the ground, his hands 
folded together ; and he sighed as if he would break 
his heart. Then said Christian, What means this ? 20 
At which the Interpreter bid him talk with the Man. 

Then said Christian to the Man, What art thou ? 
The Man answered, I am what I was not once. 

Chr. What wast thou once ? 

1. Acts 14. 22. 

4. The Three who walk upon the top of the Palace perhaps 
represent the Trinity, possessors of that Eternal Glory which 
the valiant warrior has just won for himself. The Three was 
changed in the second edition to the simpler those. 

16. This dreadful picture Bunyan seems to have drawn in large 
part from two books popular among the Puritans of that age, 
The Relation of the Life and Death of John Child, and The Rela- 
tion of the Fearful State of Francis Spira. These gloomy and 
inhuman narratives, the fruit of the almost insane religious ter- 
rorism of the second quarter of the seventeenth century, must 
have potently influenced Bunyan 's imagination. 



THE MAN IN AN IRON CAGE. 35 

Man. The Man said, I was once a fair and flour- 
ishing Professor, both in mine own eyes, and also in 
the eyes of others ; I once was, as I thought, fair for 
the Coelestial City, and had then even joy at the 
5 thoughts that I should get thither. 

Chr. Well, but what art thou now ? 
Man. I am now a man of Despair, and am shut 
up in it, as in this Iron Cage. I cannot get out ; O 
now I cannot. 
10 Chr. But how earnest thou in this condition ? 

Man. I left off to watch and be sober ; I laid the 
reins upon the neck of my lusts ; I sinned against 
the light of the Word and the goodness of God ; I 
have grieved the Spirit, and he is gone ; I tempted 
15 the Devil, and he is come to me ; I have provoked 
God to anger, and he has left me ; I have so hardened 
my heart, that I cannot repent. 

Then said Christian to the Interpreter, But are 
there no hopes for such a man as this ? Ask him, 
20 said the Interpreter. Nay, said Christian, pray Sir, 
do you. 

Inter. Then said the Interpreter, Is there no hope, 
but you must be kept in this Iron Cage of Despair ? 
Man. No, none at all. 
25 Inter. Why ? the Son of the Blessed is very piti- 
ful. 

Man. I have crucified him to myself afresh, I have 
despised his Person, I have despised his Righteous- 
ness, I have counted his Blood an unholy thing; I 
3 o have done despite to the Spirit of Grace. Therefore 

2. Professor, a phrase of Puritanism = prof essor of religion, 
avowed Christian. 

27. Heb. 6. 6. 

28. Luke 19. 14. 

29. Heb. 10. 28, 29. 



36 THE PILGRIM'S PROGRESS. 

I have shut myself out of all the Promises, and there 
now remains to me nothing but threatnings, dreadful J 
thre&tmngs, fearful threatnings of certain Judgement 
which shall devour me as an Adversary. 

Chr. For what did you bring yourself into this 5 
condition ? 

Man. For the Lusts, Pleasures, and Profits of 
this World; in the injoyment of which I did then 
promise myself much delight ; but now even every 
one of those things also bite me, and gnaw me like a 10 
burning worm. 

Chr. But canst thou not now repent and turn ? 

Man. God hath denied me repentance : his Word 
gives me no encouragement to believe ; yea, himself 
hath shut me up in this Iron Cage ; nor can all the is 
men in the world let me out. O Eternity ! Eternity ! 
how shall I grapple with the misery that I must meet 
with in Eternity ! 

Inter. Then said the Interpreter to Christian, Let 
this man's misery be remembred by thee, and be an 20 
everlasting caution to thee. 

Chr. Well, said Christian, this is fearful ; God 
help me to watch and be sober, and to pray that I 
may shun the cause of this man's misery. Sir, is it 
not time for me to go on my way now ? 25 

Inter. Tarry till I shall shew thee one thing more, 
and then thou shalt go on thy way. 

So he took Christian by the hand again, and led 
him into a Chamber, where there was one rising out 
of bed ; and as he put on his Kayment, he shook and 30 
trembled. Then said Christian, Why doth this man 
thus tremble ? The Interpreter then bid him tell to 
Christian the reason of his so doing. So he began 
3. The first edition has faithful, an evident error. 



A DREAM OF JUDGMENT. 37 

and said, This night, as I was in my sleep, I dreamed, 
and behold the Heavens grew exceeding black ; also 
it thundred and lightned in most fearful wise, that it 
put me into an Agony ; so I looked up in my Dream, 

s and saw the Clouds rack at an unusual rate, upon 
which I heard a great sound of a Trumpet, and saw 
also a Man sit upon a Cloud, attended with the thou- 
sands of Heaven ; they were all in flaming fire, also 
the Heavens was on a burning flame. I heard then a 

10 Voice saying, Arise ye Dead, and come to Judgement ; 
and with that the Rocks rent, the Graves opened, and 
the Dead that were therein came forth. Some of 
them were exceeding glad, and looked upward ; and 
some sought to hide themselves under the Mountains. 

15 Then I saw the Man that sat upon the Cloud open 
the Book, and bid the World draw near. Yet there 
was, by reason of a fierce Flame which issued out and 
came from before him, a convenient distance betwixt 
him and. them, as betwixt the Judge and the Prison- 

20 ers at the bar. I heard it also proclaimed to them 
that attended on the Man that sat on the Cloud, 
Gather together the Tares, the Chaff, and Stubble, 
and cast them into the burning Lake. And with 
that, the bottomless pit opened, just whereabout I 

25 stood ; out of the mouth of which there came in an 
abundant manner, Smoak and Coals of fire, with hid- 
eous noises. It was also said to the same persons, 

4-12. 1 Cor. 15. 1 Thess. 4. Jude 15. John 5. 28. 2 Thess. 
1. 8. Rev. 20. 11-14. Isa. 26. 21. Micah 7. 16. Psal. 5. 1-3. 
Dan. 7. 10. 

5. The use of rack as a verb was common in the sixteenth 
century. The noun, meaning the moving body of clouds, is still 
in poetic use. 

10. The vivid dreams of Judgment which Bunyan relates in 
Grace Abounding show this passage to be a personal transcript. 

22. Matt. 3. 12 ; 13. 30. Mai. 4. 1. 



38 THE PILGRIM'S PROGRESS. 

Gather my Wheat into my Garner. And with that 
I saw many catch't up and carried away into the 
Clouds, but I was left behind. I also sought to hide 
myself, but I could not, for the Man that sat upon the 
Cloud still kept his eye upon me : my sins also came s 
into my mind ; and my Conscience did accuse me on 
every side. Upon this I awaked from my sleep. 

Chr. But what was it that made you so fraid of 
this sight ? 

Man. Why, I thought that the day of Judgement 10 
was come, and that I was not ready for it : but this 
frighted me most, that the Angels gathered up several, 
and left me behind ; also the pit of Hell opened her 
mouth just where I stood : my Conscience too within af- 
flicted me ; and as I thought, the Judge had always his is 
eye upon me, shewing indignation in his countenance. 

Then said the Interpreter to Christian, Hast thou 
considered all these things ? 

Chr. Yes, and they put me in hope and fear. 

Inter. Well, keep all things so in thy mind that 20 
they may be as a Goad in thy sides, to prick thee for- 
ward in the way thou must go. Then Christian be- 
gan to gird up his loins, and to address himself to his 
Journey. Then said the Interpreter, The Comforter 
be always with thee, good Christian, to guide thee in 25 
the way that leads to the City. So Christian went 
on his way, saying, 

Here I have seen things rare and profitable ; 

Things pleasant, dreadful, things to make me stable 

In what I have began to take in hand ; 30 

Then let me think on them, and understand 

Wherefore they shew'd me was, and let me be 

Thankful, O good Interpreter, to thee. 

2. 1 Thess. 4. 16, 17. 
6. Rom. 2. 14, 15. 



CHRISTIAN'S BURDEN FALLS OFF. 39 

Now I saw in my Dream, that the highway up which 
Christian was to go was fenced on either side with a 
Wall, and that Wall is called Salvation. Up this 
way therefore did burdened Christian run, but not 

5 without great difficulty, because of the load on his 
back. 

He ran thus till he came at a place somewhat as- 
cending, and upon that place stood a Cross, and a 
little below in the bottom, a Sepulcher. So I saw in 

10 my Dream, that, just as Christian came up with the 
Cross, his Burden loosed from off his shoulders, and 
fell from off his back, and began to tumble, and so 
continued to do, till it came to the mouth of the 
Sepulcher, where it fell in, and I saw it no more. 

is Then was Christian glad and lightsome, and said 
with a merry heart, He hath given me rest 

7 7 • 7 7 • /* 7 7-7 7 mi WheD G ° d 

oil his sorrow, and Life oil his death, inen releases us 

, i .„ , .1 ii i t of our guilt 

he stood still awhile to look and wonder; and burden, 
/. . . . i • i i we are as 

tor it was very surprising to him, that the those that 

20 sight of the Cross should thus ease him of 
his Burden. He looked therefore, and looked again, 
even till the springs that were in his head sent the 
waters down his cheeks. Now as he stood looking 
and weeping, behold three Shining Ones came to him 

25 and saluted him with Peace be to thee ; so the first 
said to him, Thy sins be forgiven : the second stript 
him of his Rags, and clothed him with change of Rai- 
ment ; the third also set a mark in his forehead, and 
gave him a Roll with a Seal upon it, which he bid him 

30 look on as he ran, and that he should give it in at the 

23. Zech. 12. 10. 

24. The coming of the Shining Ones to prepare Christian for 
his journey recalls the shining angels who meet Dante at each 
round of Purgatory to erase one of the seven signs from his 
brow. 



40 THE PILGRIM'S PROGRESS. 

Ccelestial Gate. So they went their way. Then Chris-^ 
tian gave three leaps for joy, and went out singing, 

Thus far did I come loaden with my sin ; 

Nor could ought ease the grief that I was in 
can sing tho' Till I came hither : What a place is this ! 5 

Goddolh 6n Must here be the beginning of my bliss ? 
give him the Must here the Burden fall from off my back ? 
heart. Must here the strings that bound it to me crack ? 

Blest Cross ! blest Sepulcher ! blest rather be 

The Man that there was put to shame for me. 10 

I saw then in my Dream that he went on thus, 
even until he came at a bottom, where he saw, a little 
simple, ou * °^ the way, three Men fast asleep, with 
Primmp- fetters upon their heels. The name of the 
twn ' one was Simple, another Sloth, and the is 

third Presumption. 

Christian then seeing them lye in this case, went 
to them, if perad venture he might awake them, and 
cryed, You are like them that sleep on the top of a 
Mast, for the Dead Sea is under you, a Gulf that 20 
hath no bottom. Awake therefore and come away ; 
be willing also, and I will help you off with your 
Irons. He also told them, If he that goeth about 
like a roaring Lion comes by, you will certainly be- 
come a prey to his teeth. With that they lookt upon 25 
him, and began to reply in this sort : Simple said, 
/ see no danger ; Sloth said, Yet a little 
perswasion more sleep ; and Presumption said, Every 

will do, if 7 7 . 7 

Godopeneth ]j att must stand upon his own bottom. 

not the eyes. 1 n 

And so they lay down to sleep again, and 30 
Christian went on his way. 

2. Christian's habit of bursting into song after each difficulty 
is surmounted illustrates the Puritan enthusiasm for "psalm- 
singing " which was the occasion of so many sneers and taunts 
on the part of the Cavaliers. 

29. Fatt = vat, i. e., a large vessel used for brewing or dyeing. 



FORMALIST AND HYPOCRISIE. 41 

Yet was he troubled to think that men in that dan- 
ger should so little esteem the kindness of him that 
so freely offered to help them, both by awakening of 
them, counselling of them, and proffering to help them 
5 off with their Irons. And as he was troubled there- 
about, he espied two Men come tumbling over the 
Wall, on the left hand of the narrow way ; and they 
made up apace to him. The name of the one was 
Formalist, and the name of the other Hypocrisie. 
10 So, as I said, they drew up unto him, who thus en- 
tered with them into discourse. 

Chr. Gentlemen, Whence came you, and whither 
do you go ? 

Form, and Hyp. We were born in the land of 
is Vain -glory, and are going for praise to Mount 
Sion. 

Chr. Why came you not in at the Gate which 

standeth at the beginning of the Way ? Know you 

not that it is written, That he that cometh not in by 

20 the Door, but climbeth up some other way, the same 

is a Thief and a Bobber ? 

Form, and Hyp. They said, That to go to the Gate 

for entrance was by all their countrymen counted 

too far about ; and that therefore their usual way 

25 was to make a short cut of it, and to climb over the 

wall, as they had done. They that 

Chr. But will it not be counted a Tres- t^wiyfbut 
pass against the Lord of the City whither Sooi^think 
we are bound, thus to violate his revealed ca'ifsay 7 

o will ? something 

dU W 111 . m vm( j lca . 

Form, and Hyp. They told him, That as ™nrrac- eir 
for that, he needed not to trouble his head tlce ' 
thereabout ; for what they did they had custom for ; 
19. John 10. 1. 



42 THE PILGRIM'S PROGRESS. 

and could produce, if need were, Testimony that . 
would witness it for more then a thousand years. 

Chr. But, said Christian, will your practice stand 
a Trial at Law ? 

Form, and Hyp. They told him, That custom, it 5 
being of so long a standing as above a thousand years, 
would doubtless now be admitted as a thing legal by 
an impartial Judge ; and besides, said they, so be 
we get into the way, what 's matter which way we get 
in ? If we are in, we are in ; thou art but in the way, 10 
who, as we perceive, came in at the Gate ; and we 
are also in the way, that came tumbling over the wall ; 
wherein now is thy condition better than ours ? 

Chr, I walk by the Rule of my Master ; you walk 
by the rude working of your fancies. You are counted is 
thieves already, by the Lord of the way ; therefore I 
doubt you will not be found true men at the end of 
the way. You come in by yourselves, without his 
direction ; and shall go out by yourselves, without 
his mercy. 20 

To this they made him but little answer ; only they 
bid him look to himself. Then I saw that they went 
on every man in his way, without much conference 
one with another ; save that these two men told Chris- 
tian, That as to Laws and Ordinances, they doubted 25 
not but they should as conscientiously do them as he. 
Therefore, said they, we see not wherein thou differ- 
est from us but by the Coat that is on thy back, which 
was, as we tro, given thee by some of thy Neighbours, 
to hide the shame of thy nakedness. 30 

Chr. By Laws and Ordinances you will not be 
saved, since you came not in by the door. And as 
for this Coat that is on my back, it was given me 
2. Then = than. See note ante. 31. Gal. 2. 16. 



THE HILL DIFFICULTY. 43 

by the Lord of the place whither I go ; and that, as 
you say, to cover my nakedness with. And 

•L V i f. i • i • i Christian 

I take it as a token ot his kindness to me, has got Ms 

. . , Lord ' s Coafc 

for I had nothing but rags betore. And on his back, 

T and is com- 

5 besides, thus 1 comfort myself as I go : forted there- 

' J ° with; he is 

Surely, think 1, when 1 come to the gate comforted 
of the City, the Lord thereof will know me i»is Mans 

t • n and his Roll. 

for good, since I have his Coat on my back ; 

a Coat that he gave me freely in the day that he stript 

10 me of my rags. I have moreover a Mark in my 
forehead, of which perhaps you have taken no notice, 
which one of my Lord's most intimate associates fixed 
there in the day that my Burden fell off my shoul- 
ders. I will tell you moreover, that I had then given 

15 me a Roll sealed, to comfort me by reading as I 
go in the way ; I was also bid to give it in at the 
Coelestial Gate, in token of my certain going in after 
it ; all which things I doubt you want, and want them 
because you came not in at the Gate. 

20 To these things they gave him no answer ; only 
they looked upon each other and laughed. Then I 
saw that they went on all, save that Christian kept 
before, who had no more talk but with himself, and 
that sometimes sighingly, and sometimes comfortably ; 

25 also he would be often reading in the Roll that one 
of the Shining Ones gave him, by which he was re- 
freshed. 

I beheld then, that they all went on till they came 
to the foot of an Hill, at the bottom of 

He comes to 

30 which was a Spring. There was also in "jeHin 

r ° # Difficulty. 

the same place two other ways besides that 
which came straight from the Gate ; one turned to 
the left hand, and the other to the right, at the bot- 
18. I doubt you want, I suspect you are in lack of. 



44 THE PILGRIM'S PROGRESS. 

torn of the Hill ; but the narrow way lay right up 
the Hill, and the name of the going up the side of 
the Hill is called Difficulty. Christian now went to 
the Spring, and drank thereof to refresh himself, and 
then began to go up the Hill, saying, 5 

The Hill, though high, I covet to ascend, 

The difficulty will not me offend ; 

For I perceive the way to life lies here : 

Come, pluck up, Heart, let 's neither faint nor fear ; 

Better, tho' difficult, the right way to go, 10 

Then wrong, though easie, where the end is wo. 

The other two also came to the foot of the Hill ; 
but when they saw that the Hill was steep and high, 
and that there was two other ways to go, and sup- 
posing also that these two ways might meet again is 
with that up which Christian went, on the other side 
of the Hill, therefore they were resolved to go in 
The danger tnose ways. Now the name of one of those 
out oTthe wa y s was Danger, and the name of the 
way- other was Destruction. So the one took 20 

the way which is called Danger, which led him into 
a great Wood ; and the other took directly up the 
way to Destruction, which led him into a wide field, 
full of dark Mountains, where he stumbled and fell, 
and rose no more. 25 

I looked then after Christian to see him go up the 
Hill, where I perceived he fell from running to going, 
and from going to clambering upon his hands and his 
knees, because of the steepness of the place. Now 

23. A wide field, full of dark Mountains. The obscure 
if not altogether meaningless phrase reminds us that Bunyan, 
whose life was spent in Bedfordshire, had probably never seen 
a mountain. 

25. The first edition has rise. 



TIMORUS AND MISTRUST. 45 

about the mid-way to the top of the Hill was a 
pleasant Arbour, made by the Lord of the A Ward of 
Hill for the refreshing of weary travailers ; grace ' 
thither therefore Christian got, where also he sat 

5 down to rest him. Then he pull'd his Roll out of 
his bosom, and read therein to his comfort ; he also 
now began afresh to take a review of the Coat or 
Garment that was given him as he stood by the Cross. 
Thus pleasing himself awhile, he at last fell into a 

10 slumber, and thence into a fast sleep, which detained 
him in that place until it was almost night ; and in 
his sleep his Roll fell out of his hand. Now as he 
was sleeping, there came one to him and ^^ 
awaked him, saying, Go to the Ant, thou ^isa 

15 sluggard ; consider her ways, and be wise. 
And with that Christian suddenly started up, and 
sped him on his way, and went apace till he came to 
the top of the Hill. 

Now when he was got up to the top of the Hill, 

20 there came two men running against him amain ; the 
name of the one was Timorus, and the name of the 
other, Mistrust; to whom Christian said, Sirs, 
what 's the matter you run the wrong way ? Ti- 
morus answered, That they were going to the City of 

25 Zion, and had got up that difficult place ; but, said 
he, the further we go, the more danger we meet with ; 
wherefore we turned, and are going back again. 

Yes, said Mistrust, for just before us lye a couple 
of Lions in the way, (whether sleeping or waking we 

so know not,) and we could not think, if we came within 
reach, but they would presently pull us in pieces. 

2. "Ward of grace. Ward is used in the old sense of a 
place of protection, and the phrase signifies a place where Chris- 
tians inay find protection in the grace of God. 

3. Travailers. See note above, p. 28. 



46 THE PILGRIM'S PROGRESS. 

Chr. Then said Christian, You make me afraid, 
but whither shall I fly to be safe ? If I go back to 
mine own Country, that is prepared for Fire and 
Brimstone, and I shall certainly perish there. If I 
can get to the Ccelestial City, I am sure to be in 5 
safety there. I must venture : to go back is nothing 
but death ; to go forward is fear of death, and life 
everlasting beyond it. I will yet go forward. So 
Mistrust and Timorus ran down the Hill, and Chris- 
tian went on his way. But thinking again of what 10 
he heard from the men, he felt in his bosom for his 
Roll, that he might read therein and be comforted ; 
but he felt, and found it not. Then was Christian 
in great distress, and knew not what to do ; for he 
wanted that which used to relieve him, and that which 15 
should have been his Pass into the Ccelestial City. 
Here therefore he began to be much perplexed, and 
knew not what to do. At last he bethought himself 
that he had slept in the Arbour that is on the side 
of the Hill ; and falling down upon his knees, he 20 
asked God's forgiveness for that his foolish Fact, and 
then went back to look for his Roll. But all the way 
he went back, who can sufficiently set forth the sor- 
row of Christian's heart? Sometimes he sighed, some- 
times he wept, and oftentimes he chid himself for 25 
being so foolish to fall asleep in that place, which 
was erected only for a little refreshment for his weari- 
ness. Thus therefore he went back, carefully look- 
ing on this side and on that, all the way as he went, 
if happily he might find his Roll, that had been his 30 
comfort so many times in his Journey. He went 
thus till he came again within sight of the Arbour 

21. Fact, from Latin factum, has here its literal signification 
of deed, act. Feat is another form of the same word. 



CHRISTIAN IN DISTRESS. 47 

where he sat and slept ; but that sight renewed his 
sorrow the more, by bringing again, even afresh, his 
evil of sleeping into his mind. Thus therefore he 
now went on bewailing his sinful sleep, say- christian 
5 ing, O wretched man that lam, that I should Jg^ 3 his 
sleep in the daytime ! that I should sleep in slee P iu &- 
the midst of difficulty ! that I should so indulge the 
flesh, as to use that rest for ease to my flesh, which 
the Lord of the Hill hath erected only for the relief 

10 of the spirits of Pilgrims ! How many steps have I 
took in vain ! (Thus it happened to Israel for their 
sin, they were sent back again by the way of the Red 
Sea) and I am made to tread those steps with sorrow, 
which I might have trod with delight, had it not been 

15 for this sinful sleep. How far might I have been 
on my way by this time ! I am made to tread those 
steps thrice over, which I needed not to have trod 
but once ; yea now also I am like to be benighted, 
for the day is almost spent. O that I had not slept ! 

20 Now by this time he was come to the Arbour again, 
where for a while he sat down and wept ; but at last, 
as Christian would have it, looking sorrowfully down 
under the Settle, there he espied his Roll ; the which 
he with trembling and haste catch't up, and put it 

25 into his bosom. But who can tell how joyful this 
man was when he had gotten his Roll again ! for this 
Roll was the assurance of his life and acceptance at 
the desired Haven. Therefore he laid it up in his 
bosom, gave thanks to God for directing his eye to 

2. Rev. 2. 2. 

24. Catch't up, an old weak preterite, now replaced by the 
strong. The old form was in use as late as Addison's clay. 

26. The form gotten, now considered a vulgarism, is found 
invariably in the King James Bible, and usually, though not 
always, in Bunyan. 



48 THE PILGRIM'S PROGRESS. 

the place where it lay, and with joy and tears betook 
himself again to his Journey. But oh how nimbly now 
did he go up the rest of the Hill ! Yet before he got 
up, the Sun went down upon Christian ; and this made 
him again recall the vanity of his sleeping to his re- 5 
membrance ; and thus he again began to condole with 
himself. Ah thou sinful sleep : how for thy sake 
am I like to be benighted in my Journey ! I must 
walk without the Sun, darkness must cover the path 
of my feet, and I must hear the noise of doleful 10 
Creatures, because of my sinfid sleep*. Now also he 
remembered the story that Mistrust and Timorus 
told him of, how they were frighted with the sight of 
the Lions. Then said Christian to himself again, 
These beasts range in the night for their prey ; and is 
if they should meet with me in the dark, how should 
I shift them ? How should I escape being by them 
torn pieces ? Thus he went on his way. But while 
he was thus bewayling his unhappy miscarriage, he 
lift up his eyes, and behold there was a very stately 20 
Palace before him, the name of which was Beautiful ; 
and it stood just by the High-way side. 

So I saw in my Dream that he made haste and went 
forward, that if possible he might get Lodging there. 

17. Shift = escape. 

18. Torn pieces, or, as we should say, torn piece-meal. Most 
modern editions. print " torn in pieces," which destroys the col- 
loquial force. 

21. The House Beautiful typifies the Church, instituted by 
Christ for the " relief and security " of all those pilgrims who 
journey to find him. Discretion, Prudence, Piety, and Charity 
meet Christian at the threshold, and through their instrumen- 
tality lie is " had into the family," i. e., received into the bosom 
of the Church. The long discourse of Christian and the three 
maidens corresponds to the " confession of experience " expected 
from new converts. The supper which follows typifies the ad- 
mission of the convert to the holy sacrament. 



THE HOUSE BEAUTIFUL. 49 

Now before he had gone far, he entered into a very 
narrow passage, which was about a furlong off of the 
Porter's lodge ; and looking very narrowly before him 
as he went, he espied two Lions in the way. Now, 
5 thought he, I see the dangers that Mistrust and Tim- 
orus were driven back by. (The Lions were chained, 
but he saw not the chains.) Then he was afraid, and 
thought also himself to go back after them, for he 
thought nothing but death was before him : But the 

10 Porter at the lodge, whose name is Watchful, perceiv- 
ing that Christian made a halt as if he would go back, 
cried unto him, saying, Is thy strength so small ? Fear 
not the Lions, for they are chained, and are placed 
there for trial of faith where it is, and for discovery 

15 of those that have none. Keep in the midst of the 
Path, and no hurt shall come unto thee. 

Then I saw that he went on, trembling for fear of 
the Lions, but taking good heed to the directions of 
the Porter ; he heard them roar, but they did him no 

•20 harm. Then he clapt his hands, and went on till he 
came and stood before the Gate where the Porter was. 
Then said Christian to the Porter, Sir, what House 
is this ? and may I lodge here to-night ? The Porter 
answered, This House was built by the Lord of the 

25 Hill, and he built it for the relief and security of Pil- 
grims. The Porter also asked whence he was, and 
whither he was going? 

ChrJ I am come from the City of Destruction, and 
am going to Mount Zion ; but because the Sun is 

30 now set, I desire, if I may, to lodge here to-night. 
Por. What is your name ? 

Chr. My name is now Christian, but my name at 
the first was Graceless ; I came of the race of Jaj)het, 
10. Mark 13. 34. 



50 THE PILGRIM'S PROGRESS. 

whom God will perswade to dwell in the Tents of 
Shem. 

Por. But how doth it happen that you come so 
late ? The Sun is set. 

Chr. I had been here sooner, but that, wretched 5 
man that I am ! I slept in the Arbour that stands on 
the Hill-side ; nay, I had notwithstanding that been 
here much sooner, but that in my sleep I lost my Evi- 
dence, and came without it to the brow of the Hill ; 
and then feeling for it, and finding it not, I was forced 10 
with sorrow of heart to go back to the place where I 
slept my sleep, where I found it, and now I am come. 

Por. Well, I will call out one of the Virgins of 
this place, who will, if she likes your talk, bring you 
in to the rest of the Family, according to the rules of 15 
the house. So Watchful the Porter rang a bell, at 
the sound of which came out at the door of the house, 
a grave and beautiful Damsel named Discretion, and 
asked why she was called. 

The Porter answered, This man is in a Journey 20 
from the City of Destruction to Mount Zion, but 
being weary and benighted, he asked me if he might 
lodge here to-night ; so I told him I would call for 
thee, who, after discourse had with him, mayest do as 
seemeth thee good, even according to the Law of the 25 
House. 

Then she asked him whence he was, and whither he 
was going ; and he told her. She asked him also, how 
he got into the way ; and he told her. Then she asked 
him, what he had seen and met with in the way ; and 30 
he told her. And last she asked his name ; so he said, 
It is Christian ; and I have so much the more a desire 
to lodge here to-night, because, by what I perceive, 
this place was built by the Lord of the Hill, for the 



THE FAMILY OF THE HOUSE. 51 

relief and security of Pilgrims. So she smiled, but 
the water stood in her eyes ; and after a little pause, 
she said, I will call forth two or three more of the 
Family. So she ran to the door, and called out Prn- 
5 dence, Piety, and Charity, who after a little more 
discourse with him, had him in to the Family ; and 
many of them, meeting him at the threshold of the 
house, said, Come in, thou blessed of the Lord ; this 
house was built by the Lord of the Hill, on purpose 

10 to entertain such Pilgrims in. Then he bowed his 
head, and followed them into the house. So when he 
was come in and set down, they gave him something to 
drink, and consented together, that until supper was 
ready, some of them should have some particular dis- 

15 course with Christian, for the best improvement of 

time ; and they appointed Piety, and Prudence, and 

Charity to discourse with him ; and thus they began : 

Piety. Come, good Christian, since we have been 

so loving to you, to receive you into our house this 

20 night, let us, if perhaps we may better ourselves 
thereby, talk with you of all things that have hap- 
pened to you in your Pilgrimage. 

Chr. With a very good will, and I am glad that 
you are so well disposed. 

25 Piety. What moved you at first to betake yourself 
to a Pilgrim's life ? 

Chr. I was driven out of my Native Country, by 
a dreadful sound that was in mine ears, to 
wit, That unavoidable destruction did attend nan was 

so me, if I abode in that place where I was. of his own 
Piety. But how did it happen that you 
came out of your Country this way ? 

Chr. It was as God would have it ; for when I was 
under the fears of destruction, I did not know whither 



52 THE PILGRIM'S PROGRESS. 

to go ; but by chance there came a man, even to me, 
as I was trembling and weeping, whose name 
into the way is Evangelist, and he directed me to the 
Wicket-gate, which else I should never have 
found, and so set me into the way that hath led me 5 
directly to this house. 

Piety. But did you not come by the House of the 
Interpreter ? 

Chr. Yes, and did see such things there, the re- 
a rehearsal membrance of which will stick by me as 10 
saw inthe 6 l° n & as I ^ ve 5 specially three things : to 
way * wit, How Christ, in despite of Satan, main- 

tains his work of Grace in the heart ; how the Man 
had sinned himself quite out of hopes of God's mercy ; 
and also the Dream of him that thought in his sleep 15 
the day of Judgement was come. 

Piety. Why, did you hear him tell his Dream ? 

Chr. Yes, and a dreadful one it was. I thought it 
made my heart ake as he was telling of it ; but yet I 
am glad I heard it. 20 

Piety. Was that all that you saw at the house of 
the Interpreter? 

Chr. No, he took me and had me where he shewed 
me a stately Palace, and how the people were clad in 
Gold that were in it ; and how there came a ventur- 25 
ous man and cut his way through the armed men that 
stood in the door to keep him out, and how he was bid 
to come in, and win eternal Glory. Methought those 
things did ravish my heart ; I could have stayed at 
that good man's house a twelve-month, but that I knew 30 
I had further to go. 

Piety. And what saw you else in the way ? 

Chr. Saw ! Why, I went but a little further, and 
I saw one, as I thought in my mind, hang bleeding 



CHRISTIAN'S BURDEN FALLS OFF. 53 

upon the Tree ; and the very sight of him made my 
Burden fall off my back (for I groaned under a weary 
Burden), but then it fell down from off me. 'T was 
a strauge thing to me, for I never saw such a thing 

5 before ; yea, and while I stood looking up (for then I 
could not forbear looking) three Shining Ones came 
to me. One of them testified that my sins were for- 
given me ; another stript me of my Rags, and gave me 
this broidred Coat which you see ; and the third set 

10 the Mark which you see, in my forehead, and gave me 
this sealed Roll : (and with that he plucked it out of 
his bosom.) 

Piety. But you saw more then this, did you not ? 
Chr. The things that I have told you were the best ; 

is yet some other matters I saw, as namely I saw three 
men, Simple, Sloth, and Presumption, lye asleep a 
little out of the way as I came, with Irons upon their 
heels ; but do you think I could awake them ? I also 
saw Formalist and Hypoensie come tumbling over 

20 the wall, to go, as they pretended, to Sion ; but they 
were quickly lost ; even as I myself did tell them, but 
they would not believe. But, above all, I found it 
hard work to get up this Hill, and as hard to come by 
the Lions' mouths ; and truly if it had not been for 

25 the good man, the Porter that stands at the Gate, I 
do not know but that after all I might have gone 
back again ; but now I thank God I am here, and I 
thank you for receiving of me. 

Then Prudence thought good to ask him a few 

30 questions, and desired his answer to them. 

Prud. Do you not think sometimes of the Country 
from whence you came ? 

18. An emphatic colloquial mode of affirmation, as if to say, 
" Do you know, I could n't possibly wake them ! " 



54 THE PILGRIM'S PROGRESS. 

Chr. Yes, but with much shame and detestation : 
Christian's Truly, if I had been mindful of that Coun- 
Ss^Se' tr y f rom whence I came out, I might have 
country. j iac j opportunity to have returned ; but now 
I desire a better Country, that is, an Heavenly. 5 

Prud. Do you not yet bear away with you some 
of the things that then yon were conversant withal ? 

Chr. Yes, but greatly against my will ; especially 
Christian m y inward and carnal cogitations, with which 
wuhcamai a ^ mv countrymen, as well as myself, were 10 
cogitations, delighted ; but now all those things are my 
grief ; and might I but chuse mine own things, I 
christians w °uld chuse never to think of those things 
choice. more ; but when I would be doing of that 

which is best, that which is worst is with me. 15 

Prud. Do you not find sometimes, as if those things 
were vanquished, which at other times are your per- 
plexity ? 

Chr. Yes, but that is seldom ; but they are to me 
golden hours in which such things happen 20 

Christian's 

golden tO me. 

Prud. Can you remember by what means 
you find your annoyances at times, as if they were 
vanquished ? 

Chr. Yes, when I think what I saw at the Cross, 25 
that will do it; and when I look upon 
tian gets my broidered Coat, that will do it ; also 
against his when I look into the Roll that I carry in 
my bosom, that will do it; and when my 
thoughts wax warm about whither I am going, that 30 
will do it. 

Prud. And what is it that makes you so desirous 
to go to Mount Zion ? 

5. Heb. 11. 15, 16. 



CHARITY DISCOURSES HIM. 55 

Chr. Why, there I hope to see him alive that did 
hang dead on the Cross ; and there I hope to be rid 
of all those things that to this day are in Why ChriSm 
me an anoiance to me ; there, they say, there {^JtMount 
5 is no death ; and there I shall dwell with Zl0n 
such Company as I like best. For to tell you truth, 
I love him, because I was by him eased of my Burden, 
and I am weary of my inward sickness ; I would fain 
be where I shall die no more, and with the Company 
10 that shall continually cry, Holy, Holy, Holy. 

Then said Charity to Christian, Have you a family ? 
Are you a married man ? 

Chr. I have a Wife and four small Chil- discourses 

, him. 

dren. 
15 Char. And why did you not bring them along with 
you? 

Chr. Then Christian wept, and said, Oh how will- 
ingly would I have done it, but they were ChrisiiaT ,, s 
all of them utterly averse to my going on wlfe^ 8 
20 Pilgrimage. Children - 

Char. But you should have talked to them, and 
have endeavoured to have shewen them the danger of 
being behind. 

Chr. So I did, and told them also what God had 
25 shewed to me of the destruction of our City ; but I 
seemed to them as one that mocked, and they believed 
me not. 

Char. And did you pray to God that he would bless 
your counsel to them ? 
30 Chr. Yes, and that with much affection ; for you 
must think that my Wife and poor Children were 
very dear unto me. 

Char. But did you tell them of your own sorrow, 
25. Gen. 19. 14. 



56 THE PILGRIM'S PROGRESS. 

and fear of destruction ? For I suppose that destruc- 
tion was visible enough to you. 

Chr. Yes, over, and over, and over. They might 
also see my fears in my countenance, in my 

Christian's , i i • i t -i ,i 

fears of tears, and also in my trembling under the 5 
might be apprehension of the Judgment that did hang 
verycounte- over our heads ; but all was not sufficient to 

nance. ., . , , . , 

prevail with them to come with me. 

Char. But what could they say for themselves, why 

they came not ? 10 

Chr. Why, my Wife was afraid of losing this 

World, and my Children were given to the 

why his wife foolish Delights of youth : so what by one 

did not go thing, and what by another, they left me to 

with him. , . , . , 

wander m this manner alone. 15 

Char. But did you not with your vain life, damp 
all that you by words used by way of persuasion to 
bring them away with you ? 

Chr. Indeed I cannot commend my life ; for I am 
conscious to myself of many failings therein : I know 20 
also, that a man by his conversation may soon over- 
throw, what by argument or persuasion he doth labour 
to fasten upon others for their good. Yet this I can 

Christian'* sa ^ 1 was vei T Wai T of g ivin g tllfem occa " 

ferfaSon" sioii, by any unseemly action, to make them 25 
wifTand 5 averse to going on Pilgrimage. Yea, for 
children. ^ s yer y ^hing ^qj would tell me I was too 
precise, and that I denied myself of things (for their 
sakes) in which they saw no evil. Nay, I think I 
may say, that if what they saw in me did hinder 30 
them, it was my great tenderness in sinning against 
God, or of doing any wrong to my Neighbour. 

Char. Indeed Cain hated his Brother, because his 
21. Conversation = bearing, behavior. 



THEIR TALK AT SUPPER TIME. 57 

own works were evil, and his Brother's righteous ; and 
if thy Wife and Children have been of- Christian 
fended with thee for this, they thereby shew SSodSSS 
themselves to be implacable to good, and perish - 
5 thou hast delivered thy soul from their blood. 

Now I saw in my Dream, that thus they sat talking 
together until supper was ready. So when they had 
made readv, they sat down to meat. Now 

" " # What Chris- 

the Table was furnished with fat things, and nan\™& to 
10 with Wine that was well refined : and all 
their talk at the Table was about the LORD of the 
Hill ; as namely, about what HE had done, 

. . Their talk 

and wherefore HE did what HE did, and at supper- 
why HE had builded that House : and by 

is what they said, I perceived that he had been a great 
Warriour, and had fought with and slain him that 
had the power of Death, but not without great danger 
to himself, which made me love him the more. 

For, as they said, and as I believe (said Christian) 

20 he did it with the loss of much blood ; but that which 
put Glory of Grace into all he did, was, that he did it 
out of pure love to his Country. And besides, there 
were some of them of the Household that said they 
had seen and spoke with him since he did dye on the 

25 Cross ; and they have attested that they had it from 
his own lips, that he is such a lover of poor Pilgrims, 
that the like is not to be found from the East to the 
West. 

They moreover gave an instance of what they 

30 affirmed, and that was, He had stript himself of his 

glory, that he might do this for the Poor ; and that 

they heard him say and affirm, That he would not 

dwell in the Mountain of Zion alone. They said 

2. 1 John 3. 12. 



58 THE PILGRIM'S PROGRESS. 

moreover, that he had made many Pilgrims Princes, 
Christ though by nature they were Beggars born, 

Sees of an d their original had been the Dunghill. 
Beggars. Thus they discoursed together till late at 

night; and after they had committed themselves to 5 
their Lord for protection, they betook themselves to 
rest. The Pilgrim they laid in a laro;e upper 

Christian 's , oil 

Bed-cham- chamber, whose window opened towards the 
Sun-rising ; the name of the chamber was 
Peace, where he slept till break of day ; and then he 10 
awoke and sang, 

Where am I now ? Is this the love and care 

Of Jesns for the men that Pilgrims are 

Tims to provide ! That I should be forgiven ! 

And dwell already the next door to Heaven ! 15 

So in the morning they all got up, and after some 
more discourse, they told him that he should not de- 
part till they had shewed him the Parities of that 
place. And first they had him into the 
had into the Study, where they shewed him Records of 20 
what iie saw the greatest Antiquity ; in which, as I re- 
member my Dream, they shewed him first 
the Pedigree of the Lord of the Hill, that he was the 
Son of the Ancient of Days, and came by an Eternal 
Generation. Here also was more fully recorded the 25 
Acts that he had done, and the names of many hun- 
dreds that he had taken into his service ; and how 
he had placed them in such Habitations that could 
neither by length of Days, nor decaies of Nature, be 
dissolved. so 

Then they read to him some of the worthy Acts that 
some of his Servants had done : as, how they had 
subdued Kingdoms, wrought Righteousness, obtained 
33. Heb. 11. 33, 34. 



THE ARMORY. 59 

Promises, stopped the mouths of Lions, quenched the 
violence of Fire, escaped the edge of the Sword ; out 
of weakness were made strong, waxed valiant in fight, 
and turned to flight the Armies of the Aliens. 
5 Then they read again in another part of the Rec- 
ords of the house, where it was shewed how will- 
ing their Lord was to receive into his favour any, 
even any, though they in time past had offered great 
affronts to his Person and proceedings. Here also 

10 were several other Histories of many other famous 
things, of all which Christian had a view; as of 
things both Ancient and Modern ; together with 
Prophecies and Predictions of things that have their 
certain accomplishment, both to the dread and amaze- 

15 ment of Enemies, and the comfort and solace of Pil- 
grims. 

The next day they took him and had him into the 
Armory, where they shewed him all manner 

- t, . , . , , . T -,!! .-.t Christian 

of h urniture, which their Lord had provided had into the 
20 for Pilgrims, as Sword, Shield, Helmet, 
Brestplate, All-prayer, and Shooes that would not 
wear out. And there was here enough of this to har- 
ness out as many men for the service of their Lord as 
there be Stars in the Heaven for multitude. 
25 They also shewed him some of the Engines with 
which some of his Servants had done won- christian is 
derful things. They shewed him Moses ZHeT™ 
Rod ; the Hammer and Nail with which things " 
Jael slew Sisera ; the Pitchers, Trumpets and Lamps 
30 too, with which Gideon put to flight the Armies of 
Midian. Then they shewed him the Oxes goad 

20. Bunyan has in mind St. Paul's exhortation to the Chris- 
tian soul to arm itself in the "breastplate of righteousness," 
the " shield of faith," the " helmet of salvation," and the " sword 
of the Spirit, which is the word of God." 



60 THE PILGRIM'S PROGRESS. 

wherewith Shamger slew six hundred men. They 
shewed him also the Jaw-bone with which Samson 
did such mighty feats. They shewed him moreover 
the Sling and Stone with which David slew Goliah 
of Gath ; and the Sword also with which their Lord 5 
will kill the Man of Sin, in the day that he shall rise 
up to the prey. They shewed him besides many 
excellent things, with which Christian was much 
delighted. This done, they went to their rest again. 

Then I saw in my Dream, that on the morrow he 10 
got up to go forwards, but they desired him to stay 
till the next day also ; and then, said they, we will 
christian 0^ tne ^ a y be d ear ) shew you the Delec- 
Deiectabte table Mountains, which, they said, would 
Mountains. y et f ur ther add to his comfort, because 15 
they were nearer the desired Haven then the place 
where at present he was. So he consented and staid. 
When the morning was up, they had him to the top 
of the House, and bid him look South ; so he did : 
and behold at a great distance he saw a most pleasant 20 
Mountainous Country, beautified with Woods, Vin- 
yards, Fruits of all sorts, Flowers also ; Springs and 
Fountains, very delectable to behold. Then he asked 
the name of the Country. They said it was Imman- 
\ieVs Land ; and it is as common, said they, as this 25 
Hill is, to and for all the Pilgrims. And when thou 
comest there, from thence, said they, thou maist see 
to the gate of the Ccelestial City, as the Shepheards 
that live there will make appear. 

Now he bethought himself of setting forward, and 30 
they were willing he should : but first, said 

Christian J . , A 

sets for- they, let us go again into the Armory, bo 
they did ; and when they came there, they 
20. Isa. 33. 16, 17. 



THE VALLEY OF HUMILIATION. 61 

harnessed him from head to foot with what was of 
proof, lest perhaps he should meet with as- 

. , tt • c Christian 

saults in the way. He being therefore thus sent away 

... armed. 

acoutred, walketh out with his friends to 

5 the Gate, and there he asked the Porter if he saw 
any Pilgrims pass by. Then the Porter answered, 
Yes. 

Chr. Pray, did you know him ? 

Por. I asked his name, and he told me it was 

10 Faithful. 

Chr. O, said Christian, I know him ; he is my 
Townsman, my near Neighbour, he comes from the 
place where I was born. How far do you think he 
may be before ? 

15 Por. He has got by this time below the Hill. 

Chr. Well, said Christian, good Porter, the Lord 
be with thee, and add to all thy blessings How Chris _ 
much increase, for the kindness that thou pol^gieet 
hast shewed to me. at parting. 

20 Then he began to go forward ; but Discretion, 
Piety, Charity, and Prudence, would accompany 
him down to the foot of the Hill. So they went on 
together, reiterating their former discourses, till they 
came to go down the Hill. Then said Christian, As 

25 it was difficult coming up, so (so far as I can see) it 
is dangerous going down. Yes, said Prudence, so it 
is, for it is an hard matter for a man to go down 
into the Valley of Humiliation, as thou art now, and 
to catch no slip by the way ; therefore, said they, are 

30 we come out to accompany thee down the Hill. So 
he began to go down, but very warily ; yet he caught 
a slip or two. 

Then I saw in my Dream that these good Compan- 
ions, when Christian was gone down to the bottom 



62 THE PILGRIM'S PROGRESS. 

of the Hill, gave him a loaf of Bread, a bottle of 
Wine, and a cluster of Raisins ; and then he went on 
his way. 

But now, in this Valley of Humiliation, poor 
Christian was hard put up to it ; for he had gone but 5 
a little way, before he espied a foul Fiend coming 
over the field to meet him ; his name is Apollyon. 
Then did Christian begin to be afraid, and to cast in 
his mind whither to go back or to stand his ground. 
But he considered again that he had no Armour for 10 
his back, and therefore thought that to turn the back 
to him might give him greater advantage with ease 
to pierce him with his Darts. Therefore he resolved 
Christies to venture and stand his ground. For, 
Seapproach thought he, had I no more in mine eye then 15 
of Apoiiyon. the savmg f my lif e , 't would be the best 
way to stand. 

So he went on, and Apollyon met him. Now the 
Monster was hidious to behold ; he was cloatJied with 
scales like a Fish (and they are his pride) ; he had 20 
wings like a Dragon, and out of his belly came Fire 
and Smoak ; and his mouth was as the mouth of a 
Lion. When he was come up to Christian, he be- 
held him with a disdainful countenance, and thus 
began to question with him. 25 

1. It is a curious instance of the complete saturation of Bun- 
yan's mind with Biblical figure and story, that the very provi- 
sions mentioned here are borrowed from the Old Testament. 

7. Apollyon (the name is a Greek word meaning destroyer} 
was identified by the early Christians with Abaddon, the " angel 
of the bottomless pit." Details of the famous description are 
borrowed from Revelation and from the description of Levia- 
than in the forty-first chapter of Job. 

9. Whither = whether. 

25. After the terrifying picture of the monster in the lines 
above, the deliberate and rather hair-splitting conversation 
which follows between him and Christian produces a delight- 
fully naive effect. 



CHRISTIAN AND APOLLYON. 63 

Apol. Whence come you ? and whither are you 
bound ? 

Clir. I come from the City of Destruction, which 
is the place of all evil, and am going to the City of 
5 Zion. 

Apol. By this I perceive thou art one of my Sub- 
jects, for all that Country is mine, and I 
am the Prince and God of it. How is it betwixt 
then that thou hast run away from thy and^oz- 
10 King ? Were it not that I hope thou maiest 
do me more service, I would strike thee now at one 
blow to the ground. 

Chr. I was born indeed in your dominions, but 
your service was hard, and your wages such as a man 
15 could not live on, for the Wages of Sin is death ; 
therefore when I was come to years, I did as other 
considerate persons do, look out, if perhaps I might 
mend myself. 

Apol. There is no Prince that will thus lightly lose 
20 his Subjects, neither will I as yet lose thee : Apo u yon ^ 
but since thou complainest of thy service flafcter y- 
and wages, be content to go back ; what our Country 
will afford, I do here promise to give thee. 

Chr. But I have let myself to another, even to the 
25 King of Princes, and how can I with fairness go back 
with thee ? 

Apol. Thou hast done in this, according to the 
Proverb, changed a bad for a worse ; but it ApoUyon 
is ordinary for those that have professed cSrSKSJ 
30 themselves his Servants, after a while 'to vice- 
give him the slip, and return again to me : do thou 
so too, and all shall be well. 

24. Let myself, i. e., hired myself. Let is now used only 
of things. 



64 THE PILGRIM'S PROGRESS. 

Chr. I have given him my faith, and sworn my 
Allegiance to him ; how then can I go back from this, 
and not be hanged as a Traitor? 

Apol. Thon didest the same to me, and yet I am 
willing to pass by all, if now thou will turn 5 

Apollyon - -. i_ i 

pretends to again and go back. 

be merciful. ° if 

G/W. What 1 promised thee was in my 
nonage ; and besides, I count that the Prince under 
whose Banner now I stand is able to absolve me ; yea, 
and to pardon also what I did as to my compliance io 
with thee ; and besides, O thou destroying Apollyon, 
to speak truth, I like his Service, his Wages, his Ser- 
vants, his Government, his Company and Country, 
better than thine ; and therefore leave off to perswade 
me further ; I am his Servant, and I will follow him. 15 

Apol. Consider again when thou art in cool blood, 
Apoiiyon what thou art like to meet with in the way 
gSvous' 6 tnat tnou g oes t. Thou knowest that for 
christians the most part, his Servants come to an ill 
^hHsttmi en( l> because they are transgressors against 20 
[ n g™ i P his lst * me anc l mv ways. How many of them have 
way ' been put to shameful deaths ; and besides, 

thou countest his service better than mine, whereas 
he never came yet from the place where he is to de- 
liver any that served him out of our hands ; but as 25 
for me, how many times, as all the World very well 
knows, have I delivered, either by power or fraud, 
those that have faithfully served me, from him and 
his, though taken by them ; and so I will deliver 
thee. 30 

Chr. His forbearing at present to deliver them is 
on purpose to try their love, whether they will cleave 

5. Will for ivilt may be a printer's error. 
8. Nonage = minority. Compare nonsense. 



CHRISTIAN AND APOLLYON. 65 

to him to the end ; and as for the ill end thou sayest 
they come to, that is most glorious in their account ; 
for, for present deliverance, they do not much expect 
it, for they stay for their Glory, and then they shall 
5 have it, when their Prince comes in his and the Glory 
of the Angels. 

Apol. Thou hast already been unfaithful in thy 
service to him, and how dost thou think to receive 
wages of him ? 
10 Chr. Wherein, O Apollyon, have I been unfaith- 
ful to him ? 

Apol. Thou didst faint at first setting out, when 
thou wast almost choked in the Gulf of 
Dispone! : thou diddest attempt wrong pleads 

Christian's 

is ways to be rid of thy Burden, whereas thou infirmities 
shouldest have stayed till thy Prince had 
taken it off ; thou didst sinfully sleep and lose thy 
choice thing ; thou wast also almost perswaded to go 
back, at the sight of the Lions ; and when thou talk- 

20 est of thy Journey, and of what thou hast heard and 
seen, thou art inwardly desirous of vainglory in all 
that thou sayest or doest. 

Chr. All this is true, and much more which thou 
hast left out ; but the Prince whom I serve and hon- 

25 our is merciful, and ready to forgive ; but besides, 
these infirmities possessed me in thy Country, for 
there I sucked them in, and I have groaned under 
them, been sorry for them, and have obtained pardon 
of my Prince. 

30 Apol. Then Apollyon broke out into a grievous 

rage, saying, I am an enemy to this Prince ; Apollyon - m 

I hate his Person, his Laws, and People ; I u ™|f falls 

am come out on purpose to withstand thee. Christi(m - 

Chr. Apollyon, beware what you do, for I am in 



Q6 THE PILGRIM'S PROGRESS. 

the King's High-way, the way of Holiness, therefore 
take heed to yourself. 

Apol. Then Apollyon strodled quite over the whole 
breadth of the way, and said, I am void of fear in 
this matter, prepare thyself to dye ; for I swear thou 5 
shalt go no further ; here will I spill thy soul. 

And with that he threw a flaming Dart at his 
brest, but Christian had a Shield in his hand, with 
which he caught it, and so prevented the danger of 
that. 10 

Then did Christian draw, for he saw 't was time 
to bestir him : and Apollyon as fast made at him, 
throwing Darts as thick as Hail ; by the which, not- 
withstanding all that Christian could do to avoid it, 
Apollyon wounded him in his head, his 15 

Christian 

wounded in hand, and foot. This made Christian give 
standing, a little back ; Apollyon therefore followed 

faith, and ' . ^ _ * . , 

conversa- his work amain, and Christian again took 
courage, and resisted as manfully as he 
could. This sore Combat lasted for above half a day, 20 
even till Christian was almost quite spent. For you 
must know that Christian, by reason of his wounds, 
must needs grow weaker and weaker. 

Then Apollyon espying his opportunity, began to 
gather up close to Christian, and wrestling with him, 25 
gave him a dreadful fall ; and with that Christian's 

3. Strodled is the diminutive of strode. The modern form 
is straddled. The word had hardly the humorous tang that it 
now possesses. 

7. The description of the fight which follows is justly cele- 
brated for its vigor and simple intensity. It is easy to see that 
Buityan has the genuine English delight in a good hand-to-hand 
set-to. Notice the great preponderance of short, picturesque 
Anglo-Saxon words over Latin derivatives. As a study in dic- 
tion and literary effect, compare this passage with the combat 
between the Redcross Knight and the dragon, in the Faerie 
Queene, canto xi., Book I. 



CHRISTIAN'S VICTORY. 67 

Sword flew out of his hand. Then said Apollyon, I 
am sure of thee now : and with that he had 
almost prest him to death, so that Chris- cisteth" 1 
tian began to despair of life. But as God ground the 

5 would have it, while Apollyon was fetching 
of his last blow, thereby to make a full end of this 
good Man, Christian nimbly reached out his hand for 
his Sword, and caught it, saying, Rejoyce not against 
me, O mine Enemy ! when I fall I shall arise; and 

10 with that gave him a deadly thrust, which made him 
give back, as one that had received his mortal wound : 
Christian perceiving that, made at him 
again, saying, Nay, in all these things we victory over 
are more then Conquerours. And with that P ° 

is Apollyon spread forth his Dragon's wings, and sped 
him away, that Christian for a season saw him no 
more. 

In this Combat no man can imagine, unless he had 
seen and heard as I did, what yelling and 

20 hideous roaring Apollyon made all the time tion of the * 
of the fight ; he spake like a Dragon : and the specta 3 ^ 
on the other side, what sighs and groans 
brast from Christian's heart. I never saw him all 
the while give so much as one pleasant look, till he 

25 perceived he had wounded Apollyon with his two- 
edged Sword; then indeed he did smile, and look 
upward ; but 't was the dreadf ullest sight that ever I 

SaW - Christian 

So when the Battel was over, Christian fhaniSfov 
30 said, I will here give thanks to him that dehverance - 
hath delivered me out of the mouth of the Lion, to 

14. James 4. 7. 

23. Brast, or barst, is the Old English preterite of the verb 
bersten or bresten. Burst is a late modification. 



68 THE PILGRIM'S PROGRESS. 

him that did help me against Apollyon. And so he 

did, saying, 

Great Beelzebub, the Captain of this Fiend, 

Design'd my ruin ; therefore to this end 

He sent him harnest out : and he with rage 5 

That hellish was, did fiercely me ingage : 

But blessed Michael helped me, and I 

By dint of Sword did quickly make him fly. 

Therefore to him let me give lasting praise, 

And thank and bless his holy name always. 10 

Then there came to him an hand, with some of the 
leaves of the Tree of Life, the which Christian took, 
and applyed to the wounds that he had received in 
the Battel, and was healed immediately. He also sat 
down in that place to eat Bread, and to drink of the 15 
Bottle that was given him a little before ; so being re- 
freshed, he addressed himself to his Journey, with his 
Sword drawn in his hand ; for he said, I 
goes on his know not but some other Enemy may be at 
with ins hand. But he met with no other affront 20 
drawn in f rom Apollyon quite through this Valley. 

Now at the end of this Valley was another, 
called the Valley of the Shadow of Death, and Chris- 
tian must needs go through it, because the way to the 
Ccelestial City lay through the midst of it. Now, this 25 
Valley is a very solitary place. The Prophet Jere- 
miah thus describes it : A Wilderness, a land of 
Desarts and of Pits, a land of drought, and of the 
Shadow of Death, a land that no man (but a Chris- 
tian) passeth through, and where no man dwelt. 30 

Now here Christian was worse put to it then in his 
fight with Apollyon, as by the sequel you shall see. 

20. Affront = assault. The etymology of the word, Latin 
ad frontem, involving the idea of combatants set face to face, 
shows the more vigorous meaning here retained. 

27. Jer. 2. G. 



THE CHILDREN OF THE SPIES. 69 

I saw then in my Dream, that when Christian was 
got to the borders of the Shadow of Death, TheChil . 
there met him two men, Children of them sp-e S g the 
that brought up an evil report of the good back- 
5 Land, making hast to go back ; to whom Christian 
spake as follows. 

Chr. Whither are you going? 

Men. They said, Back, back ; and we would have 
you to do so too, if either life or peace is prized by 
10 you. 

Chr. Why, what 's the matter ? said Christian. 

Men. Matter ! said they ; we were going that way 

as you are going, and went as far as we durst ; and 

indeed we were almost past coming back ; for had we 

is gone a little further, we had not been here to bring 

the news to thee. 

Chr. But what have you met with? said Christian. 
Men. Why we were almost in the Valley of the 
Shadoiv of Death ; but that by good hap we looked 
20 before us, and saw the danger before we came to it. 
Chr. But what have you seen ? said Christian. 
Men. Seen ! Why, the Valley itself, which is as 
dark as pitch ; we also saw there the Hobgoblins, 
Satyrs, and Dragons of the Pit ; we heard also in 
25 that Valley a continual howling and yelling, as of a 
people under unutterable misery, who there sat bound 
in affliction and irons ; and over that Valley hangs 
the discouraging clouds of Confusion ; Death also 
doth always spread his wings over it. In a word, it 
30 is every whit dreadful, being utterly without Order. 

3. Children of the messengers, sent by Moses to spy out the 
Promised Land, who brought back discouraging reports concern- 
ing the great stature and fierceness of the inhabitants. 

19. Psal. 44. 19. Psal. 107. 10. 

29. Job 3. 5. Chap. 10. 22. 



70 THE PILGRIM'S PROGRESS. 

Chr. Then said Christian, I perceive not yet, by 
what you have said, but that this is my way to the 
desired Haven. 

Men. Be it thy way ; we will not chuse it for ours. 

So they parted, and Christian went on his way, but 5 
still with his Sword drawn in his hand, for fear lest 
he should be assaulted. 

I saw then in my Dream, so far as this Valley 
reached, there was on the right hand a very deep 
Ditch ; that Ditch is it into which the blind have led 10 
the blind in all ages, and have both there miserably 
perished. Again, behold on the left hand there was 
a very dangerous Quag, into which, if even a good 
Man falls, he can find no bottom for his foot to stand 
on. Into that Quag King David once did fall, and 15 
had no doubt therein been smothered, had not he 
that is able pluckt him out. 

The path-way was here also exceeding narrow, and 
therefore good Christian was the more put to it ; for 
when he sought in the dark to shun the ditch on the 20 
one hand, he was ready to tip over into the mire on 
the other ; also when he sought to escape the mire, 
without great carefulness he would be ready to fall 
into the ditch. Thus he went on, and I heard him 
here sigh bitterly ; for, besides the dangers mentioned 25 
above, the path-way was here so dark, that ofttimes, 
when he lift up his foot to set forward, he knew not 
where, or upon what he should set it next. 

About the midst of this Valley, I perceived the 
mouth of Hell to be, and it stood also hard by the 30 
wayside. Now thought Christian, what shall I do? 
And ever and anon the flame and smoak would come 
out in such abundance, with sparks and hideous noises 
2. Jer. 2. 6. 10. Psal. 69. 14. 



THE MOUTH OF HELL. 71 

(things that cared not for Christian 's Sword, as did 
Apollyon before) that he was forced to put up his 
Sword, and betake himself to another weapon, called 
All-prayer. So he cried in my hearing, O Lord I 

5 beseech thee deliver my Soul. Thus he went on a 
great while, yet still the flames would be reaching to- 
wards him : Also he heard doleful voices, and rushings 
to and fro, so that sometimes he thought he should be 
torn in pieces, or troden down like mire in the Streets. 

10 This frightful sight was seen, and these dreadful noises 
were heard by him for several miles together; and 
coming to a place where he thought he heard a com- 
pany of Fiends coming forward to meet him, he stopt, 
and began to muse what he had best to do. christian 

is Sometimes he had half a thought to go back ; p^° J ut 
then again he thought he might be half way for a whUe * 
through the Valley ; he remembred also how he had 
already vanquished many a danger, and that the dan- 
ger of going back might be much more then for to go 

20 forward ; so he resolved to go on. Yet the Fiends 
seemed to come nearer and nearer ; but when they 
were come even almost at him, he cried out with a 
most vehement voice, / will ivalk in the strength of 
the Lord God; so they gave back, and came no 

25 further. 

One thing I would not let slip ; I took notice that 
now poor Christian was so confounded, that he did 
not know his own voice ; and thus I perceived it : 

4. All-Prayer. Bunyan was not always careful to cover 
his abstract conceptions with an allegorical dress. Here, for in- 
stance, there is no attempt, beyond the vague word " weapon," 
to embody the conception of prayer in a concrete image. 

4. Eph. 6. 18. 

5. Psal. 116. 4. 

7. Notice how the vagueness of this passage adds to the effect 
of terror which the author wishes to produce. 



72 THE PILGRIM'S PROGRESS. 

Just when he was come over against the mouth of the 
burning Pit, one of the wicked ones got behind him, 
Christian anc ^ ste pt up softly to him, and whisperingly 
™eve that suggested many grievous blasphemies to him, 
MasJXemies, which he verily thought had proceeded from 5 
SatmtS? n ^ s own mm d- This put Christian more to 
thfminto ^ tnan anything that he met with before, 
his mind. eyen tQ think tn at j ie shou]^ now blaspheme 

him that he loved so much before ; yet, could he have 
helped it, he would not have done it ; but he had not 10 
the discretion neither to stop his ears, nor to know 
from whence those blasphemies came. 

When Christian had travelled in this disconsolate 
condition some considerable time, he thought he heard 
the voice of a man, as going before him, saying, Though 15 
I walk through the Valley of the Shadow of Death, 
I will fear none ill, for thou art with me. 

Then was he glad, and that for these reasons : 

First, Because he gathered from thence, that some 
who feared God were in this Valley as well as him- 20 
self. 

Secondly, For that he perceived God was with them, 
though in that dark and dismal state ; and why not, 
thought he, with me ? though by reason of the impedi- 
ment that attends this place, I cannot perceive it. 25 

Thirdly, For that he hoped, could he overtake them, 
to have company by and by. So he went on, and 
called to him that was before ; but he knew not what 
to answer, for that he also thought himself to be 
alone. And by and by the day broke ; then said 30 

15. Psal. 23. 4. 

18. In these formal enumerations of simple matters we can- 
not help perceiving, a little humorously, Bunyan's sermonizing 
habits. 

24. Job 9. 10. 



JOY COMETH IN THE MORNING. 73 

Christian, He hath turned the Shadow of Death 
into the morning. 

Now morning being come, lie looked back, glad at break 
not out oi desire to return, but to see, by the 

5 light of the day, what hazards he had gone through 
in the dark. So he saw more perfectly the Ditch that 
was on the one hand, and the Quag that was on the 
other ; also how narrow the way was which led be- 
twixt them both ; also now he sa\v the Hobgoblins, 

10 and Satyrs, and Dragons of the Pit, but all afar off ; 
for after break of day, they came not nigh ; yet they 
were discovered to him, according to that which is 
written, He discovereth deep things out of darkness, 
and bring eth out to light the Shadow of Death. 

15 Now was Christian much affected with his deliver- 
ance from all the dangers of his solitary way ; which 
dangers, though he feared them more before, yet he 
saw them more clearly now, because the light of the 
day made them conspicuous to him. And about this 

20 time the Sun was rising, and this was another mercy 
to Christian ; for you must note, that tho' the first 
part of the Valley of the Shadow of Death was 
dangerous, yet this second part which he was yet to 
go was, if possible, far more dangerous : for from the 

25 place where he now stood, even to the end of the Val- 
ley, the way was all along set so full of Snares, Traps, 
Gins, and Nets here, and so full of Pits, Pitfalls, deep 
Holes, and Shelvings down there, that had it now 
been dark, as it was when he came the first part of 

30 the way, had he had a thousand souls, they had in 
reason been cast away ; but as I said, just now the 
Sun was rising. Then said he, His candle shineth on 
my head, and by his light I go through darkness. 
1. Amos 5. 8. 32. Job 29. 3. 



74 THE PILGRIM'S PROGRESS. 

In this light therefore he came to the end of the 
Valley. Now I saw in my Dream, that at the end of 
this Valley lay blood, bones, ashes, and mangled bodies 
of men, even of Pilgrims that had gone this way for- 
merly ; and while I was musing what should be the 5 
reason, I espied a little before me a Cave, where two 
Giants, Pope and Pagan, dwelt in old time ; by whose 
power and tyranny the men whose bones, blood, ashes, 
&c. lay there, were' cruelly put to death. But by this 
place Christian went without much danger, whereat 1 10 
somewhat wondered ; but I have learnt since, that 
Pagan has been dead many a day; and as for the 
other, though he be yet alive, he is by reason of age, 
and also of the many shrewd brushes that he met with . 
in his younger dayes, grown so crazy, and stiff in his 15 
joynts, that he can now do little more than sit in his 
Cave's mouth, grinning at Pilgrims as they go by, and 
biting his nails, because he cannot come at them. 

So I saw that Christian went on his way ; yet at 
the sight of the Old Man that sat in the mouth of 20 
the Cave, he could not tell what to think, specially 
because he spake to him, though he could not go 
after him, saying, You will never mend till more of 
you be burned. But he held his peace, and set a good 
face on 't, and so went by and catcht no hurt. Then 25 
sang Christian, 

O world of wonders ! (I can say no less) 

That I should be preserv'd in that distress 

That I have met with here ! O blessed bee 

That hand that from it hath delivered me ! 30 

18. If Pilgrim's Progress had been written a few years later, 
the power of the Papacy might not have been so contemptuously 
regarded. In 1678, the very year of the publication of the 
book, and eight years after its completion, occurred the famous 
Popish Plot episode, which threw England into a frenzy of anger 
against the Catholics, and led to the passage of the Test Act. 



CHRISTIAN OVERTAKES FAITHFUL. 75 

Dangers in darkness, Devils, Hell, and Sin, 
Did compass me, while I this Vale was in : 
Yea, Snares, and Pits, and Traps, and Nets did lie 
My path about, that worthless silly I 
5 Might have been catch't, intangled, and cast down ; 

But since I live, let Jesus wear the Crown. 

Now as Christian went on his way, he came to a 
little ascent, which was cast up on purpose that Pil- 
grims might see before them. Up there therefore 

10 Christian went, and looking forward, he saw Faith- 
ful before him, upon his Journey. Then said Chris- 
tian aloud, Ho, ho, So-ho ; stay, and I will be your 
Companion. At that Faithful looked behind him ; 
to whom Christian cried again, Stay, stay, till I come 

is up to you. But Faithful answered, No, I am upon 
my life, and the Avenger of Blood is behind me. 

At this Christian was somewhat moved, and put- 
ting to all his strength, he quickly got up 

•i TT.7/-7 i ?• -I i J ,. Christian 

with faithful, and did also overrun him, overtakes 
20 so the last was first. Then did Christian 
vain-gloriously smile, because he had gotten the start 
of his Brother ; but not taking good heed to his feet, 
he suddenly stumbled and fell, and could not rise 
again, until Faithful came up to help him. 
25 Then I saw in my Dream they went very lovingly 
on together, and had sweet discourse of all christian's 
things that had happened to them in their ^^ es 
Pilgrimage ; and thus Christian began : Jungly to- 
Chr. My honored and well beloved Bro- gether - 
30 ther Faithful, 1 am glad that I have overtaken you ; 

16. The reference here is to the cities of refuge, to which, 
according to ancient Hebrew law, a man who had accidentally 
killed another conld flee for protection against the " avenger 
of blood," that is, the enraged kinsman or friend of the victim. 

19. Overrun = outrun. 



76 THE PILGRIM'S PROGRESS. 

and that God has so tempered our spirits, that we 
can walk as Companions in this so pleasant a path. 

Faith. I had thought, dear Friend, to have had 
your company quite from our Town ; but you did 
get the start of me, wherefore I was forced to come 5 
thus much of the way alone. 

Chr. How long did you stay in the City of De- 
struction, before you set out after me on your Pil- 
grimage ? 

Faith. Till I could stay no longer ; for there was 10 
great talk presently after you were gone 
about the out, that our City would in short time with 
from whence Fire from Heaven be burned down to the 

they came. , 

ground. 
Chr. What, did your Neighbours talk so ? is 

Faith. Yes, 't was for a while in everybody's 
mouth. 

Chr. What, and did no more of them but you 
come out to escape the danger ? 

Faith. Though there was, as I said, a great talk 20 
thereabout, yet I do not think they did firmly believe 
it. For in the heat of the discourse, I heard some 
of them deridingly speak of you and of your desperate 
Journey, (for so they called this your Pilgrimage) 
but I did believe, and do still, that the end of our 25 
City will be with Fire and Brimstone from above ; 
and therefore I have made mine escape. 

Chr. Did you hear no talk of Neighbor Pliable f 
Faith. Yes, Christian, I heard that he followed 
you till he came at the Slough of Dispond, where, 30 
as some said, he fell in ; but he would not be known 
to have so done ; but I am sure he was soundly be- 
dabled with that kind of dirt. 

11. Presently = immediately. 



PLIABLE HAD IN DERISION. 77 

Chr. And what said the Neighbours to him ? 
Faith. He hath since his going back been had 
greatly in derision, and that among all sorts How P u a ue 
of people ; some do mock and despise him, JJ^Sf 
sand scarce will any set him on work. He he g° fchome - 
is now seven times worse then if he had never gone 
out of the City. 

Chr. But why should they be so set against him, 
since they also despise the way that he forsook ? 
10 Faith. Oh, they say, Hang him, he is a Turncoat, 
he was not true to his profession : I think God has 
stired up even his Enemies to hiss at him, and make 
him a Proverb, because he hath forsaken the way. 
Chr. Had you no talk with him before you came 
15 out ? 

Faith. I met him once in the Streets, but he leered 
away on the other side, as one ashamed of what he 
had done ; so I spake not to him. 

Chr. Well, at my first setting out, I had. hopes of 
20 that Man ; but now I fear he will perish in the over- 
throw of the City, for it is happened to him according 
to the true Proverb, The Dog is turned to The Dq 
his Vomit again, and the Sow that was ™^ the 
washed to her wallowing in the Mire. 
25 Faith. They are my fears of him too ; but who 
can hinder that which will be ? 

Chr. Well, Neighbour Faithful, said Christian, 
let us leave him, and talk of things that more imme- 
diately concern ourselves. Tell me now, what you 
so have met with in the way as you came ; for I know 

11. Jer. 29. 18, 19. 

16. The verb leer comes from an Anglo-Saxon noun, meaning 
"cheek," and signifies originally "to look sideways." This 
original meaning is here retained. 



78 THE PILGRIM'S PROGRESS. 

you have met with some things, or else it may be writ 
for a wonder. 

Faith. I escaped the Slough that I perceive you 
fell into, and got up to the Gate without 
assaulted by that danger; only I met with one whose 5 

name was Wanton, that had like to have 
done me a mischief. 

Chr. 'T was well you escaped her Net ; Joseph was 
hard put to it by her, and he escaped her as you did ; 
but it had like to have cost him his life. But what 10 
did she do to you ? 

Faith. You cannot think (but that you know some- 
thing) what a flattering tongue she had ; she lay at 
me hard to turn aside with her, promising me all 
manner of content. 15 

Chr. Nay, she did not promise you the content of 
a good conscience. 

Faith. You know what I mean, all carnal and 
fleshly content. 

Chr. Thank God you have escaped her. The ab- 20 
horred of the Lord shall fall into her Ditch. 

Faith. Nay, I know not whether I did wholly 
escape her or no. 

Chr. Why, I tro you did not consent to her desires ? 

Faith. No, not to defile myself ; for I remembred 25 
an old writing that I had seen, which saith, Her steps 
take hold of Hell. So I shut mine eyes, because I 
would not be bewitched with her looks : then she 
railed on me, and I went my way. 

Chr. Did you meet with no other assault as you 30 
came? 

Faith. When I came to the foot of the Hill called 

8. Gen. 39. 11-13. 20. Prov. 22. 14. 

26. Prov. 5. 5. 27. Job 31. 1. 



ADAM THE FIRST. 79 

Difficulty, I met with a very aged Man, who asked 
me, What I was, and whither bound? I told him, 
That I was a Pilgrim, going to the Coelestial He is as _ 
City. Then said the old man, Thou lookest Jfijftjj 

5 like an honest fellow ; wilt thou be content mrstm 
to dwell with me for the wages that I shall give thee ? 
Then I asked him his name, and where he dwelt? 
He said his name was Adam the First, and do dwell 
in the Town of Deceit. I asked him then, What was 

10 his work ? and what the wages that he would give ? 
He told me, That his work was many delights ; and 
his wages, that I should be his Heir at last. I fur- 
ther asked him, What House he kept, and what other 
Servants he had ? So he told me, That his House was 

is maintained with all the dainties in the world ; and that 
his Servants were those of his own begetting. Then 
I asked how many Children he had ? He said that 
he had but three Daughters : The Lusts of the Flesh, 
The Lusts of the Eyes, and The Pride of Life, and 

20 that I should marry them all if I would. Then I 
asked how long time he would have me live with him ? 
And he told me, As long as he lived himself. 

Chr. Well, and what conclusion came the old Man 
and you to at last ? 

25 Faith. Why, at first, I felt myself somewhat in- 
clinable to go with the Man, for I thought he spake 
very fair ; but looking in his forehead, as I talked 
with him, I saw there written, Put off the Old Man 
with his deeds. 

30 Chr. And how then ? 

Faith. Then it came burning hot into my mind, 

8. Adam the First symbolizes carnal humanity, unre- 
deemed by divine grace. Eph. 4. 22. 
18. 1 John 2. 16. 



80 THE PILGRIM'S PROGRESS. 

whatever he said, and however he flattered, when he got 
me home to his House, he would sell me for a Slave. 
So I bid him forbear to talk, for I would not come 
near the door of his House. Then he reviled me, and 
told me that he would send such a one after me, that 5 
should make my way bitter to my Soul. So I turned 
to go away from him ; but just as I turned myself to 
go thence, I felt him take hold of my flesh, and give 
me such a deadly twitch back, that I thought he had 
pull'd part of me after himself. This made me cry, 10 
O wretched Man ! So I went on my way up the Hill. 

Now when I had got about halfway up, I looked 
behind me, and saw one coming after me, swift as the 
wind ; so he overtook me just about the place where 
the Settle stands. 15 

Chr. Just there, said Christian, did I sit down to 
rest me ; but being overcome with sleep, I there lost 
this Roll out of my bosom. 

Faith. But, good Brother, hear me out. So soon as 
the man overtook me, he was but a word and a blow, 20 
for down he knockt me, and laid me for dead. But 
when I was a little come to myself again, I asked him 
wherefore he served me so ? He said, Because of my 
secret inclining to Adam the First ; and with that he 
strook me another deadly blow on the brest, and beat 25 
me down backward, so I lay at his foot as dead as 
before. So when I came to myself again I cried him 
mercy ; but he said, I know not to shew mercy ; and 
with that knocked me down again. He had doubtless 

9. A deadly twitch back, since the struggle between the 
flesh and the spirit is always a " deadly " one. 

11. Rom. 7. 24. 

20. This passage is intended to typify the inexorable severity 
of the Mosaic law, tempered by the Christian dispensation. 

25. Strook, old preterite of strike. 



THE TEMPER OF MOSES. 81 

made an end of me, but that one came by, and bid 
him forbear. 

Chr. Who was that that bid him forbear ? 
Faith. I did not know him at first, but as he went 
5 by, I perceived the holes in his hands and in his side ; 
then I concluded that he was our Lord. So I went 
up the Hill. 

Chr. That man that overtook you was Moses. He 
spareth none, neither knoweth he how to The temper 
10 shew mercy to those that transgress his Law. of Moses - 
Faith. I know it very well ; it was not the first time 
that he has met with me. 'T was he that came to me 
when I dwelt securely at home, and that told me, He 
would burn my house over my head if I staid there, 
is Chr. But did you not see the house that stood there 
on the top of that Hill, on the side of which Moses 
met you ? 

Faith. Yes, and the Lions too, before I came at 

it : but for the Lions, I think they were asleep, for it 

20 was about Noon ; and because I had so much of the 

day before me, I passed by the Porter, and came down 

the Hill. 

Chr. He told me indeed that he saw you go by, but 
I wish you had called at the House, for they would 
25 have shewed you so many Rarities, that you would 
scarce have forgot them to the day of your death. 
But pray tell me, Did you meet nobody in the Valley 
of Humility f 

Faith. Yes, I met with one Discontent, who would 
30 willingly have perswaded me to go back 
again with him ; his reason was, for that assaulted by 
the Valley was altogether without Honour. 

1. Made an end of me. The first edition reads "made a 
hand of me," apparently a printer's error. 



82 THE PILGRIM'S PROGRESS. 

He told me, moreover, that there to go was the way 
to disobey all my friends, as Pride, Arrogancy, Self- 
conceit^ Worldly -glory, with others, who he knew, as 
he said, would be very much offended, if I made such 
a Fool of myself as to wade through this Valley. 5 

Chr. Well, and how did you answer him ? 

Faith. I told him, That although all these that 
he named might claim kindred of me, and 
answCTto that rightly, (for indeed they were my Re- 
lations according to the flesh) yet since 1 10 
became a Pilgrim, they have disowned me, as I also 
have rejected them ; and therefore they were to me 
now no more than if they had never been of my 
Linage. I told him moreover, that as to this Valley, 
he had quite miss-represented the thing : for before 15 
Honour is Humility, and a haughty spirit before 
a fall. Therefore said I, I had rather go through 
this Valley to the honour that was so accounted by 
the wisest, than chuse that which he esteemed most 
worthy our affections. 20 

Chr. Met you with nothing else in that Valley ? 

Faith. Yes, I met with Shame; but of all the 
Men that I met with in my Pilgrimage, he 

He is as- . 

sauited with I think bears the wrong name. The other 

would be said nay, after a little argumenta- 25 
tion, (and somewhat else) but this boldfaced Shame 
would never have done. 

Chr. Why, what did he say to you ? 

Faith. What ! why he objected against Religion 
itself ; he said it was a pitiful low sneaking business 30 

24. The wrong name. Faithful plays upon the double 
meaning of the word " shame," one the rankling of offended 
pride, " ashamedness," the other shrinking modesty, " shame- 
fastness." The effrontery of Shame makes him unworthy his 
name in the second sense. 



ASSAULTED WITH SHAME. 83 

for a Man to mind Religion ; he said that a tender 
conscience was an unmanly thing ; and that for a 
Man to watch over his words and ways, so as to tye 
up himself from that hectoring liberty that the brave 

5 spirits of the times accustom themselves unto, would 
make me the ridicule of the times. He objected also, 
that but few of the Mighty, Rich, or Wise, were ever 
of my opinion ; nor any of them neither, before they 
were perswaded to be Fools, and to be of a voluntary 

10 fondness to venture the loss of all, for nobody else 
knows what. He moreover objected the base and 
low estate and condition of those that were chiefly 
the Pilgrims of the times in which they lived : also 
their ignorance, and want of understanding in all 

is Natural Science. Yea, he did hold me to it at that 
rate also, about a great many more things then here 
I relate ; as, that it was a shame to sit whining and 
mourning under a Sermon, and a shame to come sigh- 
ing and groaning home ; that it was a shame to ask 

20 my Neighbour forgiveness for petty faults, or to make 
restitution where I had taken from any. He said 
also that Religion made a man grow strange to the 
great, because of a few vices (which he called by 
finer names) and made him own and respect the base, 

25 because of the same Religious Fraternity. And is 
not this, said he, a shame t 

Chr. And what did you say to him ? 
Faith. Say ! I could not tell what to say at the 
first. Yea, he put me so to it, that my blood came 

30 up in my face ; even this Shame fetch't it up, and 
had almost beat me quite off. But at last I began 

4. Hectoring = bullying, blustering. The development of 
the word, from Hector, the brave Trojan hero, is verv curious. 
8. 1 Cor. 1. 26 ; 3. 18. Phil. 3. 7, 8. 



84 THE PILGRIM'S PROGRESS. 

to consider, That that which is highly esteemed 
among Men, is had in abomination vnth God. And 
I thought again, this Shame tells me what men are ; 
but it tells me nothing what God or the Word of 
God is. And I thought moreover, that at the day of 5 
doom, we shall not be doomed to death or life accord- 
ing to the hectoring spirits of the world, but according 
to the Wisdom and Law of the Highest. Therefore 
thought I, what God says is best, is best, though all 
the men in the world are against it. Seeing then 10 
that God prefers his Religion, seeing God prefers a 
tender Conscience, seeing they that make themselves 
Fools for the Kingdom of Heaven are wisest ; and 
that the poor that loveth Christ is richer than the 
greatest Man in the world that hates him ; Shame 15 
depart, thou art an Enemy to my Salvation : shall I 
entertain thee against my Sovereign Lord? How 
then shall I look him in the face at his coming? 
Should I now be ashamed of his ways and Servants, 
how can I expect the blessing ? But indeed this 20 
Shame was a bold Villain ; I could scarce shake him 
out of my company ; yea, he would be haunting of 
me, and continually whispering me in the ear, with 
some one or other of the infirmities that attend Re- 
ligion ; but at last I told him, 'T was but in vain to 25 
attempt further in this business ; for those things that 
he disdained, in those did I see most glory ; and so at 
last I got past this importunate one. And when I 
had shaken him off, then I began to sing : — 

The tryals that those men do meet withal, so 

That are obedient to the Heavenly call, 

Are manifold, and suited to the flesh, 

And come, and come, and come again afresh ; 

20. Mark 8. 38. 



PILGRIMS MUST BE VIGILANT. 85 

That now, or sometime else, we by them may 
Be taken, overcome, and cast away. 
Oh, let the Pilgrims, let the Pilgrims then, 
Be vigilant, and quit themselves like men. 

5 Chr. I am glad, my Brother, that thou didst with- 
stand this Villain so bravely ; for of all, as thou say- 
est, I think he has the wrong name ; for he is so bold 
as to follow us in the Streets, and to attempt to put 
us to shame before all men; that is, to make us 

10 ashamed of that which is good : but if he was not 
himself audacious, he would never attempt to do as 
he does. But let us still resist him, for notwithstand- 
ing all his bravadoes, he promoteth the Fool and none 
else. The Wise shall inherit glory, said Solomon, 

15 but shame shall be the promotion of Fools. 

Faith. I think we must cry to Him for help against 
Shame, that would have us to be valiant for Truth 
upon the Earth. 

Chr. You say true ; but did you meet no body else 

20 in that Valley ? 

Faith. No not I ; for I had Sun-shine all the rest 
of the way through that, and also through the Valley 
of the Shadow of Death. 

Chr. 'T was well for you ; I am sure it fared far 

25 otherwise with me ; I had for a long season, as soon 
almost as I entred into that Valley, a dreadful Com- 
bat with that foul Fiend Apollyon ; yea, I thought 
verily he would have killed me, especially when he 
got me down and crusht me under him, as if he would 

so have crusht me to pieces. For as he threw me, my 

Sword flew out of my hand ; nay, he told me, He was 

sure of me : but I cried to God, and he* heard me, and 

delivered me out of all my troubles. Then I entred 

14. Prov. 3. 35. 



86 THE PILGRIM'S PROGRESS. 

into the Valley of the Shadow of v Death, and had no 
light for almost half the way through it. I thought I 
should a been killed there, over and o x ver ; but at last 
day brake, and the Sun rise, and I wemt through that 
which was behind with far more ease and tiuiet. 5 

Moreover, I saw in my Dream, that as they wenV 
on, Faithful, as he chanced to look on one side, saw 
a man whose name is Talkative, walking at a dis- 
tance besides them ; (for in this place there was room 
enough for them all to walk). He was a tall Man, 10 
Talkative an ^ something more comely at a distance 

described. then ^ han( J # Tq ^ ^^ ^^/^ ad _ 

dressed himself in this manner. 

Faith. Friend, Whither away ? Are you going to 
the Heavenly Country ? 15 

Talk. I am going to the same place. 

Faith. That is well ; then I hope we may have 
your good company. 

Talk. With a very good will will I be your Com- 
panion. 20 

Faith. Come on then, and let us go together, and 
Faithfn i let us spend our time in discoursing of things 
Stopfer that are profitable. 

discourse. Ta lk. To talk of things that are good, to 

me is very acceptable, with you or with any other ; 25 
Taikative's an d I am glad that I have met with those 
bad'dis- * tnat incline to so good a work ; for to speak 
course. ^ t ru th, there are but few that care thus 
to spend their time (as they are in their travels), but 
chuse much rather to be speaking of things to no 30 
profit ; and this hath been a trouble to me. 

Faith. That is indeed a thing to be lamented ; for 

4. Rise, written by mistake for rose ; altered in the second 
edition. 



TALKATIVE'S FINE DISCOURSE. 87 

what things so worthy of the use of the tongue and 
mouth of men on Earth, as are the things of the God 
of Heaven ? 

Talk. I likf you wonderful well, for your saying 
5 is full of c eviction ; and I will add, What thing so 
pleasant, and what so profitable, as to talk of the 
things of God ? What things so pleasant ? that is, 
if a man hath any delight in things that are wonder- 
ful, for instance, if a man doth delight to talk of the 
10 History or the Mystery of things ; or if a man doth 
love to talk of Miracles, Wonders, or Signs, where 
shall he find things recorded so delightful, and so 
sweetly penned, as in the Holy Scripture ? 

Faith. That 's true ; but to be profited by such 
15 things in our talk should be that which we design. 
Talk That it is that I said ; for to talk of such 
things is most profitable ; for by so doing, ^^ 
a Man may get knowledge of many things ; fixate- 
as of the vanity of earthly things, and the 
20 benefit of things above: Thus in general; but more 
particularly, by this a man may learn the necessity 
of the New-birth, the insufficiency of our works, the 
need of Christ's righteousness, &c. Besides, by this 
a man may learn by talk, what it is to repent, to be- 
25lieve, to pray, to suffer, or the like ; by this also a 
Man may learn what are the great promises and con- 
solations of the Gospel, to his own comfort. Further, 
by this a Man may learn to refute false opinions, to 
vindicate the truth, and also to instruct the ignorant. 
30 Faith. All this is true, and glad am I to hear these 
things from you. 

Talk. Alas ! the want of this is the cause that so 
few understand the need of faith, and the necessity 
of a work of Grace in their Soul, in order to eternal 



88 THE PILGRIM'S PROGRESS. 

life ; but ignorantly live in the works of the Law, by 
which a man can by no means obtain the Kingdom 
of Heaven. 

Faith. But by your leave, Heavenly knowledge of 
these is the gift of God ; no man attai/ ^th to them 5 
by human industry, or only by the talk of tnem. 

Talk. All this I know very well ; for a man can 
o brave receive nothing, except it be given him from 
Talkative. Heaven ; all is of Grace, not of Works : I 
could give you a hundred Scriptures for the confir- io 
mation of this. 

Faith. Well then, said Faithful, what is that one 
thing that we shall at this time found our discourse 
upon ? 

Talk. What you will : I will talk of things Heav- 15 
0brave enly, or things Earthly; things Moral, or 
Talkative. things Evangelical ; things Sacred, or things 
Prophanes ; things past, or things to come ; things 
forraign, or things at home ; things more Essential, 
or things Circumstantial ; provided that all be done 20 
to our profit. 

Faith. Now did Faithful begin to wonder ; and 

stepping to Christian (for he walked all 

beguiled by this while by himself) he said to him, (but 

softly) What a brave Companion have we 25 
got ! Surely this man will make a very excellent Pil- 
grim. 
makes a dis- Chr. At this Christian modestly smiled, 

covery of 1 . _, . , 

Talkative, and said, lhis man with whom you are so 
Faithful taken will beguile, with this tongue of his, 30 

who he was. ° ° 

twenty of them that know him not. 
Faith. Do you know him then ? 

18. Things Prophanes = things profane. The plural form 
is probably a printer's error. 



TALKATIVE DISCOVERED. 89 

Chr. Know him ! Yes, better than he knows 
himself. 

Faith. Pray what is he ? 

Chr. His name is Talkative ; he dwelleth in our 
5 Town : I wonder that you should be a stranger to 
him, only I consider that our Town is large. 

Faith. Whose Son is he ? And whereabout doth 
he dwell ? 

Chr. He is the son of one Say-ivell ; he dwelt in 
10 Prating Roiv ; and is known of all that are ac- 
quainted with him, by the name of Talkative in Prat- 
ing Pow ; and notwithstanding his fine tongue, he is 
but a sorry fellow. 

Faith. Well, he seems to be a very pretty man. 
is Chr. That is, to them who have not thorough ac- 
quaintance with him, for he is best abroad, near home 
he is ugly enough. Your saying that he is a pretty 
man, brings to my mind what I have observed in the 
work of the Painter, whose Pictures shews best at a 
20 distance, but very near, more unpleasing. 

Faith. But I am ready to think you do but jest, 
because you smiled. 

Chr. God forbid that I should jest (though I 
smiled) in this matter, or that I should accuse any 
25 falsely. I will give you a further discovery of him : 
This man is for any company, and for any talk ; as 
he talketh now with you, so will he talk when he is 
on the Ale-bench ; and the more drink he hath in his 
crown, the more of these things he hath in his mouth ; 
30 Religion hath no place in his heart, or house, or con- 
versation ; all he hath lieth in his tongue, and his 
Religion is to make a noise therewith. 

Faith. Say you so ! Then am I in this man greatly 
deceived. 



90 THE PILGRIM'S PROGRESS. 

Chr. Deceived ! you may be sure of it ; remember 
the Proverb, They say and do not : but the Kingdom 

of God is not in ivord, but in power. He 
talks but talketh of Prayer, of Repentance, of Faith, 

and of the New-birth ; but he knows but 5 
only to talk of them. I have been in his Family, and 
have observed him both at home and abroad ; and I 
know what I say of him is the truth. His house is as 

empty of Religion as the white of an Egg is 

His House is „ rr , 1 1 . ._ 

empty of oi savour. Inere is there neither Prayer, 10 

nor sign of Repentance for sin ; yea, the 
bruit in his kind serves God far better than he. He 
He is a stain ^ s the very stain, reproach, and shame of 
to Religion. Religion, to a n t ] iat k now him . [ t can hardly 

have a good word in all that end of the Town where is 
he dwells, through him. Thus say the common peo- 
ple that know him, A Saint abroad, and a 
that goes Devil at home. His poor Family finds it 
so ; he is such a churl, such a railer at, and 
so unreasonable with his Servants, that they neither 20 

know how to do for, or to speak to him. 
deal with Men that have any dealings with him, say 
'tis better to deal with a Turk then with 
him ; for fairer dealing they shall have at their hands. 
This Talkative (if it be possible) will go beyond them, 25 
defraud, beguile, and over-reach them. Besides, he 
brings up his Sons to follow his steps ; and if he nnd- 
eth in any of them a foolish timorousness, (for so he 
calls the first appearance of a tender conscience) he 
calls them fools and blockheads, and by no means will 30 
imploy them in much, or speak to their commenda- 

2. Matt. 23. 1 Cor. 4. 20. 13. Rom. 2. 24, 25. 

24. Their has no antecedent except the plural suggested by 
the general term Turk. 



SAYING AND DOING ARE TWO THINGS. 91 

tions before others. For my part I am of opinion, 
that he has by his wicked life caused many to stum- 
ble and fall; and will be, if God prevent not, the 
mine of many more. 

5 Faith. Well, my Brother, I am bound to believe 
you ; not only because you say you know him, but 
also because like a Christian you make your reports 
of men. For I cannot think that you speak these 
things of ill will, but because it is even so as you 

10 say. 

Chr. Had I known him no more than you, I might 
perhaps have thought of him as at the first you did ; 
yea, had he received this report at their hands only 
that are enemies to Religion, I should have thought it 

is had been a slander : (a lot that often falls from bad 
men's mouths upon good men's names and profes- 
sions ;) but all these things, yea and a great many 
more as bad, of my own knowledge I can prove him 
guilty of. Besides, good men are ashamed of him ; 

20 they can neither call him Brother, nor Friend ; the 
very naming of him among them, makes them blush, 
if they know him. 

Faith. Well, I see that Saying and Doing are two 
things, and hereafter I shall better observe this dis- 

25 tinction. 

Chr. They are two things indeed, and are as 
diverse as are the Soul and the Body ; for The carcas3 
as the Body without the Soul is but a dead of Religion - 
Carcass, so Saying, if it be alone, is but a dead Car- 

30 cass also. The Soul of Religion is the practick part : 

Pure Religion and undefiled, before God and the 

Father, is this, To visit the Fatherless and Widows 

in their affliction, and to keep himself unspotted from 

31. James 1. 27. See ver. 22-26. 



92 THE PILGRIM'S PROGRESS. 

the world. This Talkative is not aware of ; he thinks 
that hearing and saying will make a good Christian, 
and thus he deceiveth his own soul. Hearing is but 
as the sowing of the Seed ; talking is not sufficient to 
prove that fruit is indeed in the heart and life ; and 5 
let us assure ourselves, that at the day of Doom men 
shall be judged according to their fruits. It will not 
be said then, Did you believe f but, Were you Doers, 
or Talkers only? and accordingly shall they be judged. 
The end of the world is compared to our Harvest, and 10 
you know men at Harvest regard nothing but fruit. 
Not that anything can be accepted that is not of 
Faith ; but I speak this to shew you how insignifi- 
cant the profession of Talkative will be at that day. 

Faith. This brings to my mind that of Moses, by 15 
which he describeth the beast that is clean. He is 
Faithful such an one that parteth the Hoof and 
tiTbadnes? cheweth the Cud; not that parteth the 

of Talkative. ftooi Qnly? QJ . that c h ewet h the Clld Ollly. 

The Hare cheweth the Cud, but yet is unclean, be- 20 
cause he parteth not the Hoof. And this truly 
resembleth Talkative ; he cheweth the Cud, he seek- 
eth knowledge, he cheweth upon the Word ; but he 
divideth not the Hoof, he parteth not with the way of 
sinners ; but as the Hare, he retaineth the foot of a 25 
Dog or Bear, and therefore is unclean. 
Talkative Chr. You have spoken, for ought I know, 

Iha'^mf 8 tne true Gospel sense of those Texts : And 
without life. 1 win adcl ail0t her thing ; Paul calleth some 

8. Matt. 13. and chap. 25. 

15. This quaint allegory is found in Theodoret, one of the 
early fathers of the Church, who holds " that in this combina- 
tion of parting the hoof and chewing the cud the union of the 
moral and spiritual qualities is supposed to be symbolized, viz., 
sure walking in the way of God's law, and meditation upon it." 

17. Lev. 11. Deut. 14. 



FAITHFUL AND TALKATIVE. 93 

men, yea and those great Talkers too, sounding Brass 

and tinckling Cymbals ; that is, as he expounds them 

in another place, Tilings without life, giving sound. 

Things without life, that is, without the true Faith 
5 and Grace of the Gospel ; and consequently things 

that shall never be placed in the Kingdom of Heaven 

among those that are the Children of life ; though 

their sound, by their talk, be as if it were the tongue 

or voice of an Angel. 
10 Faith. Well, I was not so fond of his company at 

first, but I am sick of it now. What shall we do to 

be rid of him ? 

Chr. Take my advice, and do as I bid you, and 

you shall find that he will soon be sick of your com- 
15 pany too, except God shall touch his heart, and 

turn it. 

Faith. What would you have me to do ? 

Chr. Why, go to him, and enter into some serious 

discourse about the power of Religion ; and ask him 
20 plainly (when he has approved of it, for that he will) 

whether this thing be set up in his Heart, House, or 

Conversation. 

Faith. Then Faithful stepped forward again, and 

said to Talkative, Come, what chear ? How is it now ? 
25 Talk. Thank you, well. I thought we should have 

had a great deal of Talk by this time. 

Faith. Well, if you will, we will fall to it now ; 

and since you left it with me to state the question, 

let be this ; How doth the saving Grace of God dis- 
30 cover itself, when it is in the heart of man ? 

Talk. I perceive then that our talk must be about 

the z>ower of things. Well, 't is a very good ques- 

1. 1 Cor. 13. 1-3 ; chap. 14. 7. 
29. It is to be supplied after let. 



94 THE PILGRIM'S PROGRESS. 

tion, and I shall be willing to answer you. And take 

my answer in brief thus: First, Where the 

false discov- Grace of God is in the heart, it causeth 

work of there a great out-cry against sin. /Sec- 
Grace. 77 

onaty — 5 

Faith. Nay hold, let us consider of one at once : I 
think you should rather say, It shews itself by inclin- 
ing: the Soul to abhor its sin. 

Talk. Why, what difference is there between cry- 
ing out against, and abhoring of sin ? 10 

Faith. Oh ! a great deal ; A man may cry out 
To cry out against sin, of policy ; but he cannot abhor 
noTgn 0?' it> but by vertue of a godly antipathy against 
Grace. ^ . j j iave i iear( j man y cr y out against sin 

in the Pulpit, who yet can abide it well enough in 15 
the heart, house, and conversation. Joseph's Mistris 
cried out with a loud voice, as if she had been very 
holy ; but she would willingly, notwithstanding that, 
have committed uncleanness with him. Some cry 
out against sin, even as the Mother cries out against 20 
her Child in her lap, when she calleth it Slut and 
naughty Girl, and then falls to hugging and kiss- 
ing it. 

Talk. You lie at the catch, I perceive. 

Faith. No, not I ; I am only for seting things 25 
right. But what is the second thing whereby you 
would prove a discovery of a work of Grace in the 
heart ? 

Talk. Great knowledge of Gospel Mysteries. 

Faith. This signe should have been first ; but first so 

16. Gen. 39. 15. 

20. Bunyan's homely force and humor are at their best in 
such passages as these. 

24. You lie at the catch, i. e., you lie in wait to catch me 
and trip me up. 



KNOWLEDGE NO SIGN OF GRACE. 95 

or last, it is also false ; for knowledge, great know- 
ledge may be obtained in the mysteries of Great 
the Gospel, and yet no work of Grace in the SsS^S 6 
Soul. Yea, if a man have all knowledge, he Grace - 

5 may yet be nothing ; and so consequently be no child 
of God. When Christ said, Bo you know all these 
things? and the Disciples had answered, Yes; he 
addeth Blessed are ye if ye do them. He doth not 
lay the blessing in the knowing of them but in the 

10 doing of them. For there is a knowledge that is not 
attended with doing ; He that knoweth his Master s 
will, and doth it not. A man may know like an 
Angel, and yet be no Christian, therefore your sign 
of it is not true. Indeed to know is a thing that 

ispleaseth Talkers and Boasters; but to do is that 
which pleaseth God. Not that the heart can be good 
without knowledge ; for without that the 

° Knowledge 

heart is naught. There is therefore know- and know- 

° ledge. 

ledge and knowledge. Knowledge that rest- 
20 eth in the bare speculation of things, and knowledge 
that is accompanied with the Grace of faith and love, 
which puts a man upon doing even the will True know . 
of God from the heart ; the first of these e dwitf eT*" 
will serve the Talker ; but without the other deavors - 
25 the true Christian is not content. Give me under- 
standing, and I shall keep thy Baw ; yea I shall 
observe it with my whole heart. 

Talk. You lie at the catch again, this is not for 
edification. 
so Faith. Well, if you please, propound another sign 
how this work of Grace discovereth itself where it is. 
Talk. Not I, for I see we shall not agree. 
Faith. Well, if you will not, will you give me leave 

to do it ? 

4. 1 Cor. 13. 



96 THE PILGRIM'S PROGRESS. 

Talk. You may use your liberty. 
Faith. A work of Grace in the soul discovereth 
itself, either to him that hath it, or to stand- 

One good , 

sign of ers-by. 

To him that hath it thus : It gives him 5 
conviction of sin, especially of the defilement of his 
nature and the sin of unbelief (for the sake of which 
he is sure to be damned, if he findeth not mercy at 
God's hand by faith in Jesus Christ). This sight 
and sense of things worketh in him sorrow and shame 10 
for sin ; he findeth moreover revealed in him the 
Saviour of the world, and the absolute necessity of 
closing with him for life, at the which he findeth hun- 
grings and thirstings after him, to which hungrings, 
c£c, the promise is made. Now according to the is 
strength or weakness of his Faith in his Saviour, so 
is his joy and peace, so is his love to holiness, so are 
his desires to know him more, and also to serve him 
in this World. But though I say it discovereth it- 
self thus unto him, yet it is but seldom that he is able 20 
to conclude that this is a work of Grace ; because his 
corruptions now, and his abused reason, make his 
mind to misjudge in this matter ; therefore in him 
that hath this work, there is required a very sound 
Judgement before he can with steddiness conclude 25 
that this is a work of Grace. 
To others it is thus discovered : 

1. By an experimental confession of his Faith in 
Christ. 

2. By a life answerable to that confession, to wit, 30 

5. John 16. 8. Rom. 7. 24. John 16. 9. 

8. Mark 16. 16. 

9. Psal. 38. 18. Jer. 31. 19. Gal. 2. 15. Acts 4. 12. 
13. Matt. 5. 6. Rev. 21. 6. 

28. Rom. 10. 10. Phil. 1. 27. Matt. 5. 9. 
30. John 24. 1,5. 



GOOD SIGNS OF GRACE. 97 

a life of holiness, heart-holiness, family-holiness, (if 
he hath a Family) and by conversation-holiness in 
the World ; which in the general teacheth him, in- 
wardly to abhor his sin, and himself for that in secret, 

5 to suppress it in his Family, and to promote holiness 
in the World ; not by talk only, as an Hypocrite or 
Talkative Person may do, but by a practical subjec- 
tion, in Faith and Love, to the power of the Word. 
And now Sir, as to this brief description of the work 

10 of Grace, and also the discovery of it, if you have 
ought to object, object ; if not, then give me leave 
to propound to you a second question. 

Talk. Nay my part is not now to object, but to 
hear ; let me therefore have your second question. 

is Faith. It is this. Do you experience the first part 
of this description of it ? and doth your life 
and conversation testifie the same? or stand- good sign 
eth your Religion in Word or in Tongue, 
and not in Deed and Truth f Pray, if jo\x incline to 

20 answer me in this, say no more then you know the 
God above will say Amen to ; and also nothing but 
what your conscience can justifie you in ; for, Not he 
that commendeth himself is approved, but whom the 
Lord commendeth. Besides, to say I am thus and 

25 thus, when my Conversation and all my Neighbours 
tell me I lye, is great wickedness. 

Talk. Then Talkative at first began to blush, but 
recovering himself, thus he replyed, You 

, -r-^ . s^, , Talkative 

come now to -Experience, to Conscience, and not pleased 
30 God ; and to appeal to him for justification /avs ques- 
of what is spoken. This kind of discourse I 
did not expect ; nor am I disposed to give an answer 

1. Psal. 50. 23. 

2. Job 42. 5, G. Ezek. 20. 43. 



98 THE PILGRIM'S PROGRESS. 

to such questions, because I count not myself bound 
thereto, unless you take upon you to be a Catechizer, 
and, though you should so do, yet I may refuse to 
make you my Judge. But I pray will you tell me 
why you ask me such questions ? 5 

Faith. Because I saw you forward to talk, and be- 
cause I knew not that you had ought else 
why r JS" but notion. Besides, to tell you all the 
him P thlt° truth, I have heard of you that you are a 
TaithfuVs man whose Religion lies in talk, and that 10 
fng"vith a " your conversation gives this your Mouth- 
profession the lye. They say you are a spot 
among Christians, and that religion fareth the worse 
for your ungodly Conversation, that some have already 
stumbled at your wicked ways, and that more are in 15 
danger of being destroyed thereby ; your Religion, 
and an Ale-house, and Covetousness, and Unclean- 
ness, and Swearing and Lying, and vain Company- 
keeping, &c. will stand together. The Proverb is 
true of you which is said of a Whore, to wit, That 20 
she is a shame to all Women ; so you are a shame to 
all Professors. 

Talk. Since you are ready to take up reports, and 

Talkative to } U ^S e S0 rasnr y as vou ^0, I Cannot but 

frE3- conclude you are some peevish or melan-25 
/uL cholly man, not fit to be discoursed with; 

and so adieu. 

Chr. Then came up Christian, and said to his 
Brother, I told you how it would happen ; your 
words and his lusts could not agree ; he had rather 30 
leave your company then reform his life. But he is 
a good rid- gone, as I said ; let him go, the loss is no 
ance - man's but his own, he has saved us the 

22. Professors, see note above, p. 35. 



A GOOD RIDDANCE. 99 

trouble of going from him ; for he continuing (as I 
suppose he will do) as he is, he would have been but 
a blot in our company : besides, the Apostle says, 
From such withdraw thyself. 

5 Faith. But I am glad we had this little discourse 
with him, it may happen that he will think of it 
again ; however, I have dealt plainly with him, and 
so am clear of his blood, if he perisheth. 

Chr. You did well to talk so plainly to him as you 

10 did. There is but little of this faithful dealing with 
men now a days, and that makes Religion so stink in 
the nostrills of many, as it doth ; for they are these 
Talkative Fools whose Religion is only in word, and 
are debauched and vain in their Conversation, that 

15 (being so much admitted into the Fellowship of the 
Godly) do stumble the World, blemish Christianity, 
and grieve the Sincere. I wish that all Men would 
deal with such as you have done : then should they 
either be made more conformable to Religion, or the 

20 company of Saints would be too hot for them. Then 
did Faithful say, 

How Talkative at first lifts up his Plumes ! 
How bravely doth he speak ! How he presumes 
To drive down all before him ! But so soon 
25 As Faithful talks of Heart-work, like the Moon 

That 's past the full, into the wain he goes. 
And so will all, but he that Heart-work knows. 

Thus they went on talking of what they had seen 

by the way, and so made that way easy, which would 

30 otherwise, no doubt, have been tedious to them ; for 

now they went through a Wilderness. 

16. Do stumble the World, cause the world to stumble, — 
an intransitive verb used causatively. The word evidently 
" stumbled " Bunyan's readers, for it was changed in the second 
edition to puzzle. 



100 THE PILGRIM'S PROGRESS. 

Now when they were got almost quite out of this 
Wilderness, Faithful chanced to cast his eye back, 
and espied one coming after them, and he knew him. 
Oh ! said Faithful to his Brother, Who comes yon- 
der ? Then Christian looked, and said, It is my good 5 
friend Evangelist. Ay, and my good friend too, said 
Faithful, for 'twas he that set me the way to the 
Gate. Now was Evangelist come up unto 
overtake" them, and thus saluted them : 

Evan. Peace be with you, dearly beloved, 10 
and peace be to your helpers. 

Chr. Welcome, welcome, my good Evangelist, the 

sight of thy countenance brings to my re- 

giadauhe membrance thy ancient kindness and un- 

sight of him. . , , , . £ , , 

wearied labouring tor my eternal good. 15 

Faith. And a thousand times welcome, said good 
Faithful: Thy company, O sweet Evangelist, how 
desirable is it to us poor Pilgrims ! 

Evan. Then said Evangelist, How hath it fared 
with you, my friends, since the time of our last part- 20 
ing ? What have you met with, and how have you 
behaved yourselves ? 

Then Christian and Faithful told him of all things 
that had happened to them in the way ; and how, and 
with what difficulty, they had arrived to that place. 2.5 

Evan. Right glad am I, said Evangelist, not that 
His exhorta- J ou nave met w *th trials, but that you have 
tiontothem. k een v i c t ors . and for that you have (not- 
withstanding many weaknesses) continued in the way 
to this very day. 30 

I say, right glad am I of this thing, and that for 
mine own sake and yours : I have sowed, and you 
have reaped ; and the day is coming, when both he 
33. John 4. 36. 



EVANGELISTS GOOD COUNSEL. 101 

that sowed and they that reaped shall rejoice together ; 
that is, if you hold out : for in due time ye shall reap, 
if you faint not. The Crown is before you, and it is 
an incorruptible one ; so run that you may obtain it. 

5 Some there be that set out for this Crown, and after 
they have gone far for it, another comes in, and takes 
it from them ; hold fast therefore that you have, let 
no man take your Crown. You are not yet out of the 
gun-shot of the Devil ; you have not resisted unto 

10 blood, striving against sin ; let the Kingdom be al- 
ways before you, and believe steclfastly concerning 
things that are invisible. Let nothing that is on this 
side the other world get within you : and above all, 
look well to your own hearts, and to the lusts thereof, 

is for they are deceitful above all things, and despe- 
rately wicked ; set your faces like a flint ; you have 
all power in Heaven and Earth on your side. 

Chr. Then Christian thanked him for his ex- 
hortation, but told him withal, that they Theydo 

20 would have him speak farther to them for Kl^eS 
their help the rest of the way, and the hortation - 
rather, for that they well knew that he was a Prophet, 
and could tell them of things that might happen unto 
them, and also how they might resist and overcome 

25 them. To which request Faithful also consented. 
So Evangelist began as followeth : 

Evan. My Sons, you have heard, in the words of 
the truth of the Gospel, that you must He predict- 
through many tribulations enter into the trouble? 

30 Kingdom of Heaven. And again, that in meet SI in 
every City bonds and afflictions abide you : S^ccm? 
and therefore you cannot expect that you ^teaSt- 
should go long on your Pilgrimage without ness ' 
2. Gal. 6. 9. 3. 1 Cor. 9. 24-27. 7. Rev. 3. 11. 



102 THE PILGRIM'S PROGRESS. 

them, in some sort or other. You have found some- 
thing of the truth of these testimonies upon you 
already, and more will immediately follow ; for now, 
as you see, you are almost out of this Wilderness, and 
therefore you will soon come into a Town that you 5 
will by and by see before you ; and in that Town you 
will be hardly beset with enemies, who will strain 
hard but they will kill you ; and be ye sure that one 
or both of you must seal the testimony which you 
hold, with blood ; but be you faithful unto death, and 10 

the King will give you a Crown of life. 
lot it win He that shall die there, although his death 
suffer, will will be unnatural, and his pain perhaps 
better of his great, he will yet have the better of his fel- 
low ; not only because he will be arrived at 15 
the Coelestial City soonest, but because he will escape 
many miseries that the other will meet with in the 
rest of his Journey. But when you are come to the 
Town, and shall find fulfilled what I have here re- 
lated, then remember your friend, and quit yourselves 20 
like men, and commit the keeping of your souls to 
your God in well-doing, as unto a faithful Creator. 

Then I saw in my Dream, that when they were got 
out of the Wilderness, they presently saw a Town 
before them, and the name of that Town is Vanity. 25 
And at the Town there is a Fair kept, called Vanity 
Fair : it is kept all the year long ; it beareth the 
name of Vanity Fair, because the Town where 't is 
kept is lighter then Vanity ; and also because all that 
is there sold, or that cometh thither, is Vanity. As so 
is the saying of the wise, All that cometh is Vanity. 

26. Vanity Fair typifies the allurements and seductions of 
worldly life, — the lust of the eye and the lust of the flesh. 
29. Isa. 40. 17. Ecel. 1. chap. 2. 11, 17. 



VANITY FAIR. 103 

This Fair is no new-erected business, but a thing 
of ancient standing ; I will shew you the original of 
it. 

Almost five thousand years agone, there were Pil- 
5 grims walking to the Coelestial City, as 
these two honest persons are ; and Beelzebub, quity of this 
Apollyon, and Legion, with their Compan- 
ions, perceiving by the path that the Pilgrims made, 
that their way to the City lay through this Toton of 

10 Vanity, they contrived here to set up a Fair ; a Fair 
wherein should be sold all sorts of Vanity, and that 
it should last all the year long : therefore at this Fair 
are all such Merchandize sold, as Houses, Lands, 
Trades, Places, Honours, Preferments, Titles, Coun- 

15 trys, Kingdoms, Lusts, Pleasures, and De- 
lights of all sorts, as Whores, Bauds, Wives, chandizeof 
Husbands, Children, Masters, Servants, 
Lives, Blood, Bodies, Souls, Silver, Gold, Pearls, 
Precious Stones, and what not. 

2o And moreover, at this Fair there is at all times to 
be seen Juglings, Cheats, Games, Plays, Fools, Apes, 
Knaves, and Rogues, and that of all sorts. 

Here are to be seen too, and that for nothing, 
Thefts, Murders, Adultries, False-swearers, and that 

25 of a blood-red colour. 

And as in other Fairs of less moment there are 
the several Rows and Streets under their proper 
names, where such and such Wares are vended, so 
here likewise you have the proper places, Rows, 

30 Streets, (viz. Countrys and Kingdoms) where the 

Wares of this Fair are soonest to be found : Here is 

7. Legion. It is recorded in St. Mark's gospel, chap, v., 
that when Jesus asked the unclean spirit, " What is thy name ? " 
it answered, " My name is Legion ; for we are many." Bunyan 
naively takes this name as a real appellation of the Evil One. 



104 THE PILGRIM'S PROGRESS. 

the Britain Row, the French Row, the Italian Row, 
The streets tne Spanish Row, the German Row, where 
of tins Fair. severa i sorts of Vanities are to be sold. 
But as in other Fairs, some one commodity is as the 
chief of all the Fair, so the ware of Rome and her 5 
Merchandize is greatly promoted in this Fair ; only 
our English nation, with some others, have taken a 
dislike thereat. 

Now, as I said, the way to the Coelestial City lyes just 
thorow this Town where this lusty Fair is kept ; and 10 
he that will go to the City, and yet not go thorow this 

Town, must needs go out of the world. The 
through this Prince of Princes himself, when here, went 

thorow this Town to his own Country, and 
that upon a Fair-day too ; yea, and as I think, it was 15 
Beelzebub, the chief Lord of this Fair, that invited 
him to buy of his Vanities : yea, would have made 
him Lord of the Fair, would he but have done him 
reverence as he went thorow the Town. Yea, because 
he was such a person of honour, Beelzebub had him 20 
from Street to Street, and shewed him all the King- 
doms of the World in a little time, that he might, (if 
possible) alure that Blessed One to cheapen and buy 
Christ some of his Vanities ; but he had no mind 

nothing in to the Merchandize, and therefore left the 25 
tins Fair. Town, without laying out so much as one 

8. This description of Vanity Fair is extremely interesting 
as giving an accurate picture of the great fairs which formerly 
played so large a part in English rural life. They were laid 
out like towns, each street or lane being devoted to some par- 
ticular kind of merchandise. Ben Jonson's play entitled Bar- 
tholomew Fair will afford interesting collateral reading. 

10. Lusty approaches in meaning the German lustig, gay, 
joyous. 

12. 1 Cor. 5. 10. 

15. Matt. 4. 8. Luke 4. 5-7. 

17. The reference is of course to Christ's temptation in the 
wilderness. 



THE PILGRIMS ENTER THE FAIR. 105 

Farthing upon these Vanities. This Fair therefore 
is an Ancient thing, of long standing and a very great 
Fair. 

Now these Pilgrims, as I said, must needs go thorow 
5 this Fair. Well, so they did ; but behold, 
even as they entred into the Fair, all the grims enter 
people in the Fair were moved, and the 
Town itself as it were in a hubbub about ? he F a [ j ; , 

in a hubbub 

them ; and that for several reasons : for about them - 

10 First, The Pilgrims were cloathed with such kind 
of Raiment as was diverse from the Raiment 
of any that traded in that Fair. The peo- cause of the 
pie therefore of the Fair made a great gaz- 
ing upon them : some said they were Fools, some 

15 they were Bedlams, and some they are Outlandish- 
men. 

Secondly, And as they wondred at their Apparel, 
so they did likewise at their Speech ; for 
few could understand what they said : they cause of the 

20 naturally spoke the language of Canaan, 
but they that kept the Fair were the men of this 
World ; so that, from one end of the Fair to the 
other, they seemed Barbarians each to the other. 
TJiirdly, But that which did not a little amuse the 

25 Merchandizes was, that these Pilgrims set very light 
by all their Wares ; they cared not so much as to look 

14. 1 Cor. 2. 7, 8. 

15. Bedlams = madmen. The word is derived from the 
priory of St. Mary of Bethlehem, near Moorgate in London, 
which was long celebrated as an asylum for lunatics. 

15. Outlandish-men = outland-men, foreigners. The pres- 
ent meaning- of outlandish is merely a derived one. 

20. The language of Canaan, i. e., of the chosen people, of 
the Lord's anointed. 

23. It is curious that Bunyan, who was no scholar, should use 
the word barbarian in the strict classical sense of " one speaking 
a foreign tonjnie." 



106 THE PILGRIM'S PROGRESS. 

upon them ; and if they called upon them to buy, they 
would put their fingers in their ears, and cry, Turn 
away mine eyes from beholding Vanity, and look up- 
wards, signifying that their trade and traffick was in 
Heaven. 5 

One chanced mockingly, beholding the carriages of 

the men, to say unto them, What will ye 
ca°uTe of the buy ? But they, looking gravely upon him, 

answered, We buy the Truth. At that there 
was an occasion taken to despise the men the more ; 10 
They are some mocking, some taunting, some speak- 
mocked. -^ reproachfully, and some calling upon 
others to smite them. At last things came to a hub- 
TheFairin bub an( ^ g rea t stir in the Fair, insomuch 
a hubbub. ^at all order Was confounded. Now was 15 
word presently brought to the Great One of the Fair, 
who quickly came down and deputed some of his most 
trusty friends to take those men into examination, 
about whom the Fair was almost overturned. So the 
They are men were brought to examination ; and they 20 
examined. .j.^ gat U p 0n them asked them whence they 
came, whither they went, and what they did there in 

such an unusual Garb ? The men told them 
who they that they were Pilgrims and Strangers in 
whence they the World, and that they were going to 25 

their own Country, which was the Heav- 
enly Jerusalem ; and that they had given no occasion 

2. Psal. 119. 37. Phil. 3. 19, 20. 

6. Carriages, behavior. 

9. Psa. 23. 23. 

20. Mr. Venables says, " This also is true to life. At every 
large fair there was a court of justice called the Pie-powder 
Court, where a ready justice was administered for offenses com- 
mitted in the fair. This court took its name from the Pieds 
Pouldreux or Dustyfeet, as the pedlars and travelling merchants 
were called, its original purpose being to settle any dispute that 
might arise between them and their customers." 



THE PILGRIMS IN THE CAGE. 107 

to the men of the Town, nor yet to the Merchandizes, 
thus to abuse them, and to let them in their Journey, 
except it was for that, when one asked them what 
they would buy, they said they would buy the Truth. 

5 But they that were appointed to examine them did 
not believe them to be any other then Bed- Theyarenot 
lams and Mad, or else such as came to put believed - 
all things into a confusion in the Fair. Therefore 
they took them and beat them, and besmeared them 

10 with dirt, and then put them into the Cage, Theya reput 
that they might be made a spectacle to all intheCa e e - 
the men of the Fair. There therefore they lay for 
some time, and were made the objects of any man's 
sport, or malice, or revenge, the Great One of the 

15 Fair laughing still at all that befel them. But the 
men being patient, and not rendring railing 
for railing, but contrariwise blessing, and haviourin 
giving good words for bad, and kindness for 
injuries done, some men in the Fair that were more 

20 observing, and less prejudiced then the rest, began to 
check and blame the baser sort for their continual 
abuses done by them to the men ; they therefore in 
angry manner let fly at them again, counting them as 
bad as the men in the Cage, and telling them that 

25 they seemed confederates, and should be 
made partakers of their misfortunes. The Si e pS?dJ 
other replied, that for ought they could Imong 
see, the men were quiet, and sober, and in- aboutthSs 
tended no body any harm ; and that there 

ao were many that traded in their Fair that were more 
worthy to be put into the Cage, yea, and Pillory too, 
2. To let = to hinder. 

23. Let fly at them, reviled them, covered them with abuse. 
31. Pillory, two boards sliding between uprights and pierced 
with holes to confine the neck and wrists of the culprit, who, thus 
confined, was exposed to the taunts and abuse of the crowd. 



108 THE PILGRIM'S PROGRESS. 

than were the men that they had abused. Thus, after 
divers words had passed on both sides, (the men them- 
selves behaving themselves all the while very wisely 
and soberly before them) they fell to some blows 
among themselves, and did harm one to another. 5 

Then were these two poor men brought 
made the before their examiners again, and there 
this disturb- charged as being guilty of the late Hub- 
bub that had been in the Fair. So they 
beat them pitifully and hanged Irons upon them, and 10 
They are led l e d them in Chaines up and down the Fair, 
tKairkT f° r an example and a terror to others, lest 
aterror to r an y should speak in their behalf, or joyn 
themselves unto them. But Christian and 
Faithful behaved themselves yet more wisely, and 15 
received the ignominy and shame that was cast upon 
them, with so much meekness and patience, that it 
Some of the won *° their s ^ e (though but few in com- 
PaSwonto P ar i son °f tne rest) several of the men in 
them. foe Fair. This put the other party yet into 20 

a greater rage, insomuch that they concluded the 
Their ad- death of these two men. Wherefore they 
rSvTto threatned, that the Cage, nor irons should 
kin them. serve their turn, but that they should die, 
for the abuse they had done, and for deluding the 25 
men of the Fair. 

Then were they re-manded to the Cage again, until 
further order should be taken with them. 
again put So they put them in, and made their feet 
cage, and fast in the Stocks. 30 

brought to Here also they called again to mind what 
they had heard from their faithful friend 
Evangelist, and were the more confirmed in their way 
and sufferings, by what he told them would happen 



THE PILGRIMS BROUGHT TO TRIAL. 109 

to them. They also now comforted each other, that 
whose lot it was to suffer, even he should have the 
best on 't ; therefore each man secretly wished that 
he might have that preferment : but committing them- 

5 selves to the All-wise dispose of Him that ruleth all 
things, with much content they abode in the condition 
in which they were, until they should be otherwise 
disposed of. 

Then a convenient time being appointed, they 

10 brought them forth to their Tryal, in order to their 
condemnation. When the time was come, they were 
brought before their enemies, and arraigned. The 
Judge's name was Lord Hategood. Their Indictment 
was one and the same in substance, though somewhat 

is varying in form, the contents whereof was this : 

That they were enemies to and disturbers of their 
Trade; that they had made Commotions TheirIu . 
and Divisions in the Town, and had icon dlctment - 
a party to their own most dangerous Opinions in 

20 contempt of the Law of their Prince. 

Then Faithful began to answer, that he had only 
set himself against that which had set itself 

-r-r , . , . , , i i • i Faithful's 

against Him that is higher than the highest, answer for 

* . ° himself. 

And said he, as for Disturbance, 1 make 
25 none, being myself a man of Peace ; the parties that 
were won to us, were won by beholding our Truth 
and Innocence, and they are only turned from the 
worse to the better. And as to the King you talk of, 
since he is Beelzebub, the enemy of our Lord, I dene 
30 him and all his Angels. 

Then Proclamation was made, that they that had 

16. They . . . their. The confused use of pronouns here and 
in the preceding passages emphasizes Bunyan's off-hand collo- 
quial style of composition. 



110 THE PILGRIM'S PROGRESS. 

ought to say for their Lord the King against the 
Prisoner at the Bar, should forthwith appear and 
give in their evidence. So there came in three wit- 
nesses, to wit, Envy, Superstition, and Pickthank. 
They was then asked if they knew the Prisoner at 5 
the Bar ; and what they had to say for their Lord 
the King against him. 

Then stood forth Envy, and said to this effect : 
My Lord, I have known this man a long time, and 
will attest upon my Oath before this honourable 10 
Bench, that he is — 

Judge. Hold ! Give him his Oath. 

So they sware him. Then he said, My Lord, this 
man, notwithstanding his plausible name, is one of 
the vilest men in our Country. He neither regard- 15 
eth Prince nor People, Law nor Custom ; but doth 
all that he can to possess all men with certain of his 
disloyal notions, which he in the general calls Prin- 
ciples of Faith and Holiness. And in particular, I 
heard him once myself affirm, That Christianity and 20 
the Customs of our Town of Vanity were diametri- 
cally opposite, and could not be reconciled. By which 
saying, my Lord, he doth at once not only condemn 
all our laudable doings, but us in the doing of them. 

Judge. Then did the Judge say to him, Hast thou 25 
any more to say ? 

4. Pickthank, one who tries to " pick up thanks " by means 
of flattery and sycophancy. 

Cheever, commenting on this episode, says : " Nothing can 
be more masterly than the satire contained in this trial. The 
judge, the witnesses, the jury, are portraits sketched from the 
life, and finished every one of them in quick, concise, and graphic 
touches. . . . The language and deportment of the judge are 
a copy to the life of some of the infamous judges under Charles 
II. and James II., especially Judge Jeffreys. The report of 
the trial of Algernon Sidney contains the abusive language of 
the judge against Faithful almost word for word." 



ENVY, SUPERSTITION, AND PICKTHANK. Ill 

Envy. My Lord, I could say much more, only I 
would not be tedious to the Court. Yet if need be, 
when the other Gentlemen have given in their Evi- 
dence, rather then anything shall be wanting that will 

5 dispatch him, I will enlarge my Testimony against 
him. So he was bid stand by. 

Then they called Superstition, and bid him look 
upon the Prisoner. They also asked, what he could 
say for their Lord the King against him ? Then they 

10 sware him ; so he began : 

Super. My Lord, I have no great acquaintance 
with this man, nor do I desire to have further know- 
ledge of him ; however, this I know, that he is a very 
pestilent fellow, from some discourse that the other 

15 day I had with him in this Town ; for then talking 
with him, I heard him say, That our Religion was 
naught, and such by which a man could by no means 
please God. Which sayings of his, my Lord, your 
Lordship very well knows, what necessarily thence 

20 will follow, to wit, That we still do worship in vain, 
are yet in our sins, and finally shall be damned ; and 
this is that which I have to say. 

Then was Pichthanlc sworn, and bid say what he 
knew, in behalf of their Lord the King, against the 

25 Prisoner at the Bar. 

Pick. My Lord, and you Gentlemen all, This fel- 
low I have known of a long time, and have p ickthan ^ s 
heard him speak things that ought not to testin w 
be spoke ; for he hath railed on our noble Prince 

30 Beelzebub, and hath spoken contemptibly of his hon- 
ourable Friends, whose names are the Lord 
Old Man, the Lord Carnal Delight, the Lords and 
Lord Luxurious, the Lord Desire of Vain 
Glory, my old Lord Lechery, Sir Having Greedy, 



112 THE PILGRIM'S PROGRESS. 

with all the rest of our Nobility ; and he hath said 
moreover, that if all men were of his mind, if possi- 
ble, there is not one of these Noble-men should have 
any longer a being in this Town ; besides, he hath 
not been afraid to rail on you, my Lord, who are now 5 
appointed to be his Judge, calling you an ungodly 
villain, with many other such-like vilifying terms, 
with which he hath bespattered most of the Gentry 
of our Town. 

When this Pichthank had told his tale, the Judge 10 
directed his speech to the Prisoner at the Bar, saying, 
Thou Runagate, Heretick, and Traitor, hast thou heard 
what these honest Gentlemen have witnessed against 
thee? 

Faith. May I speak a few words in my own de- is 
fence ? 

Judge. Sirrah, sirrah, thou deservest to live no 
longer, but to be slain immediately upon the place ; 
yet that all Men may see our gentleness towards thee, 
let us see what thou hast to sa}^ 20 

Faith. 1. I say then, in answer to what Mr. Envy 
hath spoken, I never said ought but this, 
defence of That what Rule, or Laws, or Custom, or 
People, were flat against the Word of God, 
are diametrically opposite to Christianity. If I have 25 
said amiss in this, convince me of my error, and I am 
ready here before you to make my recantation. 

2. As to the second, to wit, Mr. Superstition, and 
his charge against me, I said only this, That in the 
worship of God there is required a Divine Faith ; 30 
but there can be no Divine Faith without a Divine 
Revelation of the will of God : therefore whatever is 

18. Upon the place = upon the spot. Compare French 
sur-le-champ. 



FAITHFUL'S DEFENCE. 113 

thrust into the Worship of God that is not agreeable 
to Divine Revelation, cannot be done but by an hu- 
mane Faith, which Faith will not profit to Eternal 
Life. 

5 3. As to what Mr. Pickthank hath said, I say, 
(avoiding terms, as that I am said to rail, and the 
like) that the Prince of this Town, with all the Rab- 
lement his attendants, by this Gentleman named, are 
more fit for a being in Hell, then in this Town and 

10 Country : and so, the Lord have mercy upon me. 

Then the Judge called to the Jury (who all this 

while stood by, to hear and observe), Gen- 

- , t i . i The Jud 9 e 

tlemen ot the Jury, you see this man about his speech to 

1 the Jury. 

whom so great an uproar hath been made 

is in this Town : you have also heard what these worthy 
Gentlemen have witnessed against him : also you 
have heard his reply and confession. It lieth now in 
your brests to hang him, or save his life ; but yet I 
think meet to instruct you into our Law. 

20 There was an Act made in the days of Pharaoh 
the Great, Servant to our Prince, that lest those of a 
contrary Religion should multiply and grow too strong 
for him, their Males should be thrown into the river. 
There was also an Act made in the days of Nebuchad- 

25 nezzar the Great, another of his Servants, that who- 
ever would not fall down and worship his Golden 
Image, should be thrown into a Fiery Furnace. There 
was also an Act made in the days of Darius, that 
whoso, for some time, called upon any God but him, 

30 should be cast into the Lions' Den. Now the sub- 
stance of these Laws this Rebel has broken, not only in 
thought (which is not to be borne) but also in word 
and deed ; which must therefore needs be intollerable. 
20. Ex. 1. 25. Dan. 3. 28. Dan. 6. 



114 THE PILGRIM'S PROGRESS. 

For that of Pharaoh, his Law was made upon a 
supposition, to prevent mischief, no Crime being yet 
apparent; but here is a Crime apparent. For the 
second and third, you see he disputeth against our 
Religion ; and for the Treason he hath confessed, he 5 
deserveth to die the death. 

Then went the Jury out, whose names were, Mr. 
Blind-man, Mr. No-good, Mr. Malice, Mr. Love-lust, 
Mr. Live-loose, Mr. Heady, Mr. High-mind, Mr. En- 
mity, Mr. Lyar, Mr. Cruelty, Mr. Hate-light, and 10 
Mr. Implacable ; who every one gave in his private 
Verdict against him among themselves, and after- 
wards unanimously concluded to bring him in guilty 
before the Judge. And first Mr. Blind-man the 
Foreman, said, / see clearly that this man is an 15 
Heretich. Then said Mr. No-good, Away with such 
a fellow from the Earth. Ay, said Mr. Malice, for I 
hate the very looks of him. Then said Mr. Love-lust, 
I could never indure him. Nor I, said Mr. Live- 
loose, for he would alwayes be condemning my way. 20 
Hang him, hang him, said Mr. Heady. A sorry 
Scrub, said Mr. High-mind. My heart riseth against 
him, said Mr. Enmity. He is a Rogue, said Mr. 
Lyar. Hanging is too good for him, said Mr. 
Cruelty. Let us dispatch him out of the icay, said 25 
Mr. Hate-light. Then said Mr. Implacable, Might 
I have all the ivorld given me, I coidd not be recon- 
ciled to him ; therefore let us forthioith bring him in 
guilty of death. And so they did ; therefore he was 
presently condemned to be had from the place where so 
he was, to the place from whence he came, and there 
to be put to the most cruel death that could be in- 
vented. 

They therefore brought him out, to do with him 



THE CRUEL DEATH OF FAITHFUL. 115 

according to their Law ; and first they Scourged him, 
then they Buffeted him, then they Lanced his flesh 
with Knives; after that they Stoned him 

, .ii- .11- The cruel 

with stones, then prickt him with their death of 
5 Swords ; and last of all they burned him to 
ashes at the Stake. Thus came Faithful to his end. 
Now I saw that there stood behind the multitude a 
Chariot and a couple of Horses, waiting for Faithful, 
who (so soon as his adversaries had dispatched him) 
10 was taken up into it, and straitway was carried up 
through the Clouds, with sound of Trumpet, the near- 
est way to the Coelestial Gate. But as for Christian, 
he had some respit, and was remanded back christian is 
to prison ; so he there remained for a space. stiU allve ' 
is But he that overrules all things, having the power of 
their rage in his own hand, so wrought it about, that 
Christian for that time escaped them, and went his 
way. And as he went he sang, saying, 

Well Faithful, thou hast faithfully profest 
2Q Unto thy Lord ; with Him thou shalt be blest, 

When faithless ones, with all their vain delights, 
Are crying out under their hellish plights ; 
Sing, Faithful, sing, and let thy name survive ; 
For though they kill'd thee, thou art yet alive. 

25 Now I saw in my Dream, that Christian went not 
forth alone, for there was one whose name was Hope- 
ful, (being made so by the beholding of 
Christian and Faithful in their words and has another 
behaviour, in their sufferings at the Fair) 

30 who joyned himself unto him, and entering into a 

brotherly covenant, told him that he would be his 

8. Bunyan has in mind the ascension of Elijah : " And it 
came to pass, as they still went on, and talked, that behold there 
appeared a chariot of fire, and horses of fire, and parted them 
both asunder ; and Elijah went up by a whirlwind into heaven." 



116 THE PILGRIM'S PROGRESS. 

Companion. Thus one died to make Testimony to 

the Truth, and another rises out of his ashes to be a 

Companion with Christian. This Hopeful 

more of the also told Christian, that there were many 

Fair will more of the men in the Fair that would take 5 

their time and follow after. 

So I saw that quickly after they were got out of 

the Fair, they overtook one that was going 

take By- before them, whose name was By-ends : so 

they said to him, What Country-man, Sir ? 10 
and how far go you this way ? He told them that he 
came from the Town of Fair-speech, and he was going 
to the Coelestial City, (but told them not his name.) 
From Fair-speech, said Christian. Is there any 
that be good live there ? 15 

By-ends. Yes, said By-ends, I hope. 
Chr. Pray Sir, what may I call you ? 
By-ends. I am a Stranger to you, and you to me : 
if you be going this way, I shall be glad of 

By-ends loth J & & . . _ J ' fe 

to teli his your company ; it not, 1 must be content. 20 

Chr. This Town of Fair -speech, said 
Christian, I have heard of it, and, as I remember, 
they say it 's a wealthy place. 

By-ends. Yes, I will assure you that it is ; and I 
have very many rich Kindred there. 25 

Chr. Pray, who are your Kindred there ? if a man 
may be so bold. 

By-ends. Almost the whole Town ; and in particu- 
lar, my Lord Turn-about, my Lord Time-server, my 
Lord Fair-speech, (from whose ancestors that Town 30 
first took its name) also Mr. Smooth -man, Mr. 
Facing -both-w ays, Mr. Any-thing ; and the Parson 

10. What Country-man, Sir ? = " Of what country are 
you native ? " 



BY-ENDS AND HIS KINDRED. 117 

of our Parish, Mr. Two-tongues, was my Mother's 
own Brother by Father's side ; and to tell you the 
truth, I am a Gentleman of good Quality, yet my 
Great-grandfather was but a Waterman, looking one 

5 way and rowing another ; and I got most of my estate 
by the same occupation. 

Chr. Are you a married man ? 

By-ends. Yes, and my Wife is a very virtuous 
woman, the Daughter of a virtuous woman ; 

10 she was my Lady Faining's Daughter, and Kindred 
therefore she came of a very honourable 
Family, and is arrived to such a pitch of breeding, 
that she knows how to carry it to all, even to Prince 
and Peasant. 'T is true we somewhat differ in Ke- 

15 ligion from those of the stricter sort, yet but in two 
small points : First, we never strive against Where By _ 
Wind and Tide : Secondly, we are alwayes g^^ES 
most zealous when Religion goes in his Sil- m Rell s ion - 
ver Slippers ; we love much to walk with him in the 

20 Street, if the Sun shines, and the People applaud it. 

Then Christian stept a little a to-side to his fellow 

Hopefnl, saying, It runs in my mind that this is one 

By-ends of Fair-speech, and if it be he, we have as 

very a Knave in our company as dwelleth in all these 

25 parts. Then said Hopefid, Ask him ; methinks he 
should not be ashamed of his name. So Christian 
came up with him again, and said, Sir, you talk as if 
you knew something more then all the world doth ; 
and if I take not my mark amiss, I deem I have half 

30 a guess of you. Is not your name Mr. By-ends of 
Fair-speech f 

By-ends. This is not my name, but indeed it is a 
nickname that is given me by some that cannot abide 
13. To carry it = to behave. Compare carriages above. 



118 THE PILGRIM'S PROGRESS. 

me ; and I must be content to bear it as a reproach, 
as other good men have borne theirs before me. 

Chr. But did you never give an occasion to men to 
call you by this name ? 

By-ends. Never, never ! The worst that ever I did to 5 
give them an occasion to give me this name, 
end* got his was, that I had al waves the luck to jump in 
my Judgement, with the present way of the 
times whatever it was, and my chance was to get 
thereby ; but if things are thus cast upon me, let me 10 
count them a blessing, but let not the malicious load 
me therefore with reproach. 

Chr. I thought indeed that you was the man that 
I had heard of, and to tell you what I think, I fear 
this name belongs to you more properly than you are 15 
willing we should think it doth. 

By-ends. Well, if you will thus imagine, I cannot 

Hedesiresto liel P 1*5 Y 0U slia11 nil(1 me a fair COmpailV- 

pany wTtii keeper, if you will still admit me your asso- 

Christian. ^^ ^ 

Chr. If you will go with us, you must go against 
Wind and Tide, the which, I perceive, is against your 
opinion ; you must also own Religion in his Rags, as 
well as when in his Silver Slippers, and stand by him 
too, when bound in Irons, as well as when he walketh 25 
the Streets with applause. 

By-ends. You must not impose, nor lord it over 
my Faith ; leave me to my liberty, and let me go with 
you. 

Chr. Not a step further, unless you will do in what 30 
I propound, as we. 

Then said By-ends, I shall never desert my old 
Principles, since they are harmless and profitable. 
7. Jump in my Judgement with = agree with. 



BY-ENDS AND CHRISTIAN PART. 119 

If I may not go with you, I must do as I did before 
you overtook me, even go by myself, untill some over- 
take me that will be glad of my company. 

Now I saw in my Dream that Christian and Hope- 

5 ful forsook him, and kept their distance be- 
fore him ; but one of them looking back, christian 
saw three men following Mr. By-ends, and 
behold, as they came up with him, he made them a 
very low congee, and they also gave him a compli- 

10 ment. The men's names were Mr. Hold- 
the-icorld, Mr. Money-love, and Mr. Save- compan- 
all ; men that Mr. By-ends had formerly been 
acquainted with ; for in their minority they w r ere 
School-fellows, and were taught by one Mr. Gripe- 

15 man, a School-master in Love-gain, which is a Market- 
town in the County of Coveting, in the North. This 
School-master taught them the Art of Getting, either 
by violence, cousenage, flattery, lying, or by putting 
on a guise of Religion ; and these four Gentlemen had 

20 attained much of the Art of their Master, so that 
they could each of them have kept such a School them- 
selves. 

Well when they had, as I said, thus saluted each 
other, Mr. Money-love said to Mr. By-ends, Who are 

25 they upon the Road before us ? For Christian and 
Hopeful were yet within view. By-ends' 

By-ends. They are a couple of far coun- {Kg"" 1 
try-men, that after their mode are going on grims * 
Pilgrimage. 

7. The whole of this passage of the meeting of By-ends with 
Mr. Money-love and his companions was first added in the third 
edition. Unlike most of Buriyan's afterthoughts, it is a doubt- 
ful improvement. 9. Congee, bow, salute. 

18. Cousenage, cozenage, cheating. 

27. A couple of far country-men, i. e., men from a far 
country. 



120 THE PILGRIM'S PROGRESS. 

Money-love. Alas ! Why did they not stay, that we 
might have had their good company ? For they, and 
we, and you, Sir, I hope, are all going on a Pilgrimage. 

By-ends. We are so indeed ; but the men before 
us are so rigid, and love so much their own notions, 5 
and do also so lightly esteem the opinions of others, 
that let a man be never so godly, yet if he jumps not 
with them in all things, they thrust him quite out of 
their company. 

Save-all. That 's bad ; but we read of some that 10 
are righteous overmuch ; and such men's rigidness 
prevails with them to judge and condemn all but 
themselves. But I pray what, and how many, were 
the things wherein you differed? 

By-ends. Why they after their head-strong man- is 
ner, conclude that it is duty to rush on their Journey 
all weathers, and I am for waiting for Wind and 
Tide. They are for hazarding all for God at a clap, 
and I am for taking all advantages to secure my Life 
and Estate. They are for holding their notions, 20 
though all other men are against them ; but I am for 
Religion in what, and so far as, the times and my 
safety will bear it. They are for Religion when in 
Rags and Contempt ; but I am for him when he 
walks in his Golden Slippers in the Sun-shine, and 25 
with applause. 

Hold-the-world. Ay, and hold you there still, good 
Mr. By-ends ; for for my part I can count him but 
a Fool, that having the liberty to keep what he has, 
shall be so unwise as to lose it. Let us be wise as 30 
Serpents ; 't is best to make hay when the Sun shines ; 
you see how the Bee lieth still all winter, and bestirs 
her only when she can have Profit with Pleasure. 
God sends sometimes Rain, and sometimes Sun-shine ; 



RICHES AND RELIGION. 121 

if they be such fools to go through the first, yet let 
us be content to take fair weather along with us. For 
my part I like that Religion best that will stand with 
the security of God's good blessings unto us ; for who 

5 can imagine that is ruled by his Reason, since God 
has bestowed upon us the good things of this Life, 
but that he would have us keep them for his sake ? 
Abraham and Solomon grew rich in Religion. And 
Job says, that a good man shall lay up Gold as Dust. 

10 But he must not be such as the men before us, if they 
be as you have described them. 

Save-all. I think that we are all agreed in this mat- 
ter, and therefore there needs no more words about it. 
Money-love. No, there needs no more words about 

is this matter indeed ; for he that believes neither Scrip- 
ture nor Reason (and you see we have both on our 
side) neither knows his own liberty, nor seeks his own 
safety. 

By-ends. My Brethren, we are, as you see, going 

20 all on Pilgrimage ; and for our better diversion from 
things that are bad, give me leave to propound unto 
you this question : 

Suppose a man, a Minister, or a Tradesman, &c. 
should have an advantage lie before him to get the 

25 good blessings of this life, yet so as that he can by no 
means come by them, except, in appearance at least, 
he becomes extraordinary zealous in some points of 
Religion that he meddled not with before ; may he not 
use this means to attain his end, and yet be a right 

30 honest man ? 

Money-love. I see the bottom of your question, and, 
with these Gentlemen's good leave, I will endeavour 
to shape you an answer. And first, to speak to your 
question as it concerns a Minister himself : Suppose 



122 THE PILGRIM'S PROGRESS. 

a Minister, a worthy man, possess'd but of a very 
small benefice, and has in his eye a greater, more fat 
and plump by far ; he has also now an opportunity of 
getting of it, yet so as by being more studious, by 
preaching more frequently and zealously, and because 5 
the temper of the people requires it, by altering of 
some of his Principles ; for my part I see no reason 
but a man may do this, (provided he has a Call) ay, 
and more a great deal besides, and yet be an honest 
man. For why? 10 

1. His desire of a greater benefice is lawful, (this 
cannot be contradicted) since 't is set before him by 
Providence ; so then he may get it if he can, making 
no question for Conscience sake. 

2. Besides, his desire after that benefice makes him 15 
more studious, a more zealous Preacher, &c. and so 
makes him a better man ; yea makes him better im- 
prove his parts, which is according to the Mind of God. 

3. Now as for his complying with the temper of his 
people by dissenting, to serve them, some of his Prin- 20 
ciples, this argueth, 1. That he is of a self-denying- 
temper ; 2. of a sweet and winning deportment ; 3. 
and so more fit for the Ministerial function. 

4. I conclude then, that a Minister that changes a 
small for a great, should not for so doing be judged 25 
as covetous ; but rather, since he has improved in his 
parts and industry thereby, be counted as one that 
pursues his Call, and the opportunity put into his 
hand to do Good. 

And now to the second part of the question, which so 

concerns the Tradesman you mentioned. Suppose 

such an one to have but a poor imploy in the world, 

but by becoming Eeligious, he may mend his Market, 

20. Dissenting = denying, proving false to. 



MR. MONEY-LOVE'S ANSWER. 123 

perhaps get a rich Wife, or more and far better Cus- 
tomers to his Shop ; for my part I see no reason but 
this may be lawfully done. For why? 

1. To become religious is a Vertue, by what means 
5 soever a man becomes so. 

2. Nor is it unlawful to get a rich Wife, or more 
Custom to my Shoj). 

3. Besides, the man that gets these by becoming 
religious, gets that which is good of them that are 

10 good, by becoming good himself ; so then here is a 
good W^ife, and good Customers, and good Gain, and 
all these by becoming religious, which is good : there- 
fore to become religious to get all these, is a good and 
profitable design. 

15 This answer thus made by this Mr. Money-love to 
Mr. By-ends' question was highly applauded by them 
all ; wherefore they concluded upon the whole that it 
was most wholsome and advantageous. And because, 
as they thought, no man was able to contradict it, and 

20 because Christian and Hopeful were yet within call, 
they jointly agreed to assault them with the question 
as soon as they overtook them, and the rather because 
they had opposed Mr. By-ends before. So they called 
after them, and they stopt, and stood still till they 

25 came up to them ; but they concluded as they went 
that not Mr. By-ends, but old Mr. Hold-the-ivorld, 
should propound the question to them, because, as 
they supposed, their answer to him would be without 
the remainder of that heat that was kindled betwixt 

30 Mr. By-ends and them, at their parting a little before. 
So they came up to each other, and after a short 
salutation, Mr. Hold-the-world propounded the ques- 
tion to Christian and his fellow, and bid them to 
answer it if they could. 



124 THE PILGRIM'S PROGRESS. 

Chr. Then said Christian, Even a babe in Keligion 
may answer ten thousand such questions. For if it be 
unlawful to follow Christ for loaves, as it is, (John 6.) 
how much more abominable is it to make of him and 
Religion a Stalking-horse, to get and enjoy the world. 5 
Nor do we find any other than Heathens, Hypocrites, 
Devils, and Witches, that are of this opinion. 

1. Heathens ; for when Hamor and Shechem had 
a mind to the Daughter and Cattle of Jacob, and saw 
that there was no ways for them to come at them, but io 
by becoming circumcised ; they said to their compan- 
ions, If every male of us be circumcised, as they are 
circumcised, shall not their Cattle, and their substance, 
and every beast of theirs, be ours ? Their Daughter 
and their Cattle were that which they sought to ob- is 
tain, and their Religion the Stalking-horse they made 
use of to come at them. Read the whole story, Gen. 
34. 20, 21, 22, 23. 

2. The Hypocritical Pharisees were also of this Re- 
ligion. Long Prayers were their Pretence, but to get 20 
widows' houses was their Intent ; and greater damna- 
tion was from God their Judgment, Luke 20. 46, 47. 

3. Judas the Devil was also of this Religion ; he 
was religious for the Bag, that he might be possessed 
of what was therein ; but he was lost, cast away, and 25 
the very Son of Perdition. 

4. Simon the Witch was of this Religion too ; for 
he would have had the Holy Ghost, that he might 
have got Money therewith, and his sentence from 
Peter s mouth was according, Acts 8. 19, 20, 21, 22. 30 

5. Neither will it out of my mind, but that that 

23. Judas the Devil, Judas Iscariot. 

27. Simon the Witch, the Simon mentioned in Acts viii., 
who " bewitched the people of Samaria." Witch was formerly 
masculine as well as feminine. 



THE SILVER-MINE. 125 

man that takes up Religion for the World, will throw 
away Religion for the World ; for so surely as Judas 
designed the World in becoming religious, so surely 
did he also sell Religion and his Master for the same. 

5 To answer the question therefore affirmatively, as I 
perceive you have done, and to accept of as authen- 
tick such answer, is both heathenish, hypocritical, 
and devilish, and your Reward will be according to 
your Works. Then they stood staring one upon 

10 another, but had not wherewith to answer Christian. 
Hopeful also approved of the soundness of Christian's 
answer ; so there was a great Silence among them. 
Mr. By-ends and his company also staggered and 
kept behind, that Christian and Hopeful might outgo 

15 them. Then said Christian to his fellow, If these men 
cannot stand before the sentence of men, what will 
they do with the sentence of God ? And if they are 
mute when dealt with by vessels of Clay, what will 
they do when they shall be rebuked by the flames of 

20 a devouring Fire ? 

Then Christian and Hopeful out- went them, and 
went till they came at a delicate Plain called 

The ease 

Ease, where they went with much content ; that pn- 
but that Plain was but narrow, so they were is but little 

25 quickly got over it. Now at the further 
side of that Plain was a little Hill called Lucre, and 
in that Hill a Silver-Mine, which some of 
them that had formerly gone that way, be- a dangerous 
cause of the rarity of it, had turned aside 

30 to see ; but going too near the brink of the pit, the 

ground being deceitful under them, broke, and they 

were slain; some also had been maimed there, and 

could not to their dying day be their own men again. 

3. Designed the World, as we say " had designs upon." 



126 THE PILGRIM'S PROGRESS. 

Then I saw in my Dream, that a little off the road, 
over against the Silver-Mine, stood Demas (gentle- 
man-like) to call to Passengers to come and see ; who 
said to Christian and his fellow, Ho ! turn aside 
hither, and I will shew you a thing. 5 

Chr. What thing so deserving as to turn us out of 
the way ? 

Demas. Here is a Silver-Mine, and some digging 
in it for Treasure. If you will come, with a little 
Hopem paines you may richly provide for your- 10 

tempted to Q P l V p«; 

go, but seives. 

hoidshim Hope. Then said Hopeful, Let us go see. 

back. Qfo jj ot -^ ga -^ Christian . J nave heard 

of this place before now, and how many have there 
been slain ; and besides that Treasure is a snare to 15 
those that seek it, for it hindreth them in their Pil- 
grimage. Then Christian called to Demas, saying, 
Is not the place dangerous? Hath it not hindred 
many in their Pilgrimage ? 

Demas. Not very dangerous, except to those that 20 
are careless. But withal, he blushed as he spake. 

Chr. Then said Christian to Hopeful, Let us not 
stir a step, but still keep on our way. 

Hope. I will warrant you, when By-ends comes up, 
if he hath the same invitation as we, he will turn in 25 
thither to see. 

Chr. No doubt thereof, for his Principles lead him 
that way, and a hundred to one but he dies there. 

Demas. Then Demas called again, saying, But will 
you not come over and see ?. 30 

Chr. Then Christian roundly answered, saying, 

17. Hos. 4. 18. 

31. Roundly = brusquely, emphatically. Compare the mar- 
ginal note, " Christian roundeth up Demas." 



CHRISTIAN ROUNDETH UP DEMAS. 127 

Demas, thou art an Enemy to the right ways of 
the Lord of this way, and hast been already , 

J 7 •11 Christian 

condemned for thine own turning aside, by roundeth up 
one of his Majestie's Judges ; and why seek- 

5 est thou to bring us into the like condemnation? 
Besides, if we at all turn aside, our Lord the King 
will certainly hear thereof, and will there put us to 
shame, where we would stand with boldness before 
him. 

10 Demas cried again, that he also was one of their 
fraternity ; and that if they would tarry a little, he 
also himself would walk with them. 

Chr. Then said Christian, What is thy name ? Is 
it not it by the which I have called thee ? 

is Demas. Yes, my name is Demas, I am the Son of 
Abraham. 

Chr. I know you, Gehazi was your Great-grand- 
father, and Judas your Father, and you have trod their 
steps. It is but a devilish prank that thou usest ; 

20 thy Father was hanged for a Traitor, and thou de- 
servest no better reward. Assure thyself, that when 
we come to the King, we will do him word of this thy 
behaviour. Thus they went their way. 

By this time By-ends and his Companions were 

25 come again within sight, and they at the 

° D -vt By-ends goes 

first beck went over to Demas. JNow over to 
whether they fell into the Pit by looking 
over the brink thereof, or whether they went down 
to dig, or whether they were smothered in the bot- 
so torn by the damps that commonly arise, of these 
things I am not certain ; but this I observed, that 

3. 2 Tim. 4. 10. 16. 2 Kings 5. 10. 

26. In the first edition, the pronouns in the remainder of this 
paragraph are all singular. 



128 THE PILGRIM'S PROGRESS. 

they never were seen again in the way. Then sang 
Christian, 

By-ends and Silver Demas both agree ; 

One calls, the other runs, that he may be 

A sharer in his Lucre ; so these two 5 

Take up in this World, and no further go. 

Now I saw, that just on the other side of this Plain, 
the Pilgrims came to a place where stood 
a strange an old Monument, hard by the High-way- 
side, at the sight of which they were both 10 
concerned, because of the strangeness of the form 
thereof ; for it seemed to them as if it had been a 
Woman transformed into the shape of a Pillar ; here 
therefore they stood looking and looking upon it, but 
could not for a time tell what they should make is 
thereof. At last Hopeful espied written above upon 
the head thereof, a writing in an unusual hand ; but 
he being no Scholar, called to Christian (for he was 
learned) to see if he could pick out the meaning ; so 
he came, and after a little laying of letters together, 20 
he found the same to be this, Remember Lot's Wife. 
So he read it to his fellow ; after which they both 
concluded that that was the Pillar of Salt into which 
Lot's Wife was turned, for her looking back with a 
covetous heart, when she was going from Sodom for 25 
safety. Which sudden and amazing sight gave them 
occasion of this discourse. 

Chr. Ah my Brother, this is a seasonable sight ; 
it came opportunely to us after the invitation which 
Demas gave us to come over to view the Hill Lucre ; 30 
and had we gone over as he desired us, and as thou 

13. This may possibly be an echo from Sir John Mandeville, 
who says in his curious Travels, " At the right side of the Dead 
Sea the wife of Lot still stands in likeness of a salt stone." 

23. Gen. 19. 26. 



THE PILLAR OF SALT. 129 

wast inclining' to do, my Brother, we had, for ought I 
know, been made ourselves like this Woman, a specta- 
cle for those that shall come after to behold. 

Hope. I am sorry that I was so foolish, and am 

5 made to wonder that I am not now as Lot's Wife ; 
for wherein was the difference 'twixt her sin and 
mine? she only looked back, and I had a desire to 
go see : let Grace be adored, and let me be ashamed 
that ever such a thing should be in mine heart. 

10 Chr. Let us take notice of what we see here, for our 
help for time to come : This woman escaped one Judg- 
ment, for she fell not by the destruction of Sodom ; 
yet she was destroyed by another, as we see she is 
turned into a Pillar of Salt. 

15 Hope. True, and she may be to us both Caution 
and Example ; caution that we should shun her sin, 
or a sign of what Judgment will overtake such as 
shall n*ot be prevented by this caution : so Korah, 
Datha?i, and Abiram, with the two hundred and fifty 

20 men that perished in their sin, did also become a sign 
or example to others to beware. But above all, I 
muse at one thing, to wit, how Demas and his fellows 
can stand so confidently yonder to look for that trea- 
sure, which this Woman, but for looking behind her 

25 after (for we read not that she stept one foot out of 
the way) was turned into a pillar of salt ; especially 
since the Judgment which overtook her did make her 
an example, within sight of where they are : for they 
cannot chuse but see her, did they but lift up their 

30 eyes. 

Chr. It is a thing to be wondered at, and it argu- 
eth that their hearts are grown desperate in the case ; 
and I cannot tell who to compare them to so fitly, as 

18. Num. 26. 9, 10. 



130 THE PILGRIM'S PROGRESS. 

to them that pick pockets in the presence of the Judge, 
or that will cut purses under the Gallows. It is said 
of the men of Sodom, That they ivere smners exceed- 
ingly, because they were sinners before the Lord ; 
that is, in his eye-sight, and notwithstanding the kind- 5 
nesses that he had shewed them ; for the land of 
Sodom was now, like the Garden of Eden heretofore. 
This therefore provoked him the more to jealousy, 
and made their plague as hot as the fire of the Lord 
out of Heaven could make it. And it is most ration- 10 
ally to be concluded, that such, even such as these are, 
that shall sin in the sight, yea, and that too in despite 
of such examples that are set continually before them, 
to caution them to the contrary, must be partakers of 
severest Judgments. 15 

Hope. Doubtless thou hast said the truth ; but what 
a mercy is it, that neither thou, but especially I, am 
not made myself this example : this ministretft occa- 
sion to us to thank God, to fear before him, and always 
to remember Lot's Wife. 20 

I saw then that they went on their way to a plea- 
sant River, which David the King called the 
River of God, but John, the River of the 
Water of Life. Now their way lay just upon the 
bank of the River ; here therefore Christian and his 25 
Companion walked with great delight; they drank 
also of the water of the River, which was pleasant 
and enlivening to their weary spirits : besides, on the 
Trees by the hanks of this River on either side were green 
River. Trees, that bore all manner of Fruit ; and 30 

2. The purse was formerly worn at the girdle, and could be 
easily cut away by an adroit thief. 

3. Gen. 13. 13. 
7. Gen. 13. 10. 

23. Psal. 65. 9. Rev. 22. Ezek. 47. 



B YPA TH-MEA DOW. 131 

the Leaves of the Trees were good for Medicine; 
with the Fruit of these Trees they were also ^ ^ 
much delighted; and the Leaves they eat to - d th L e ™ s> 
prevent Surfeits, and other Diseases that 
5 are incident to those that heat their blood by Travels. 
On either side of the River was also a eadow 
Meadow, curiously beautified with Lilies; fcwhtoh 
and it was green all the year long. In this down to 
Meadow they lay down and slept, for here 
10 they might lie down safely. When they awoke, they 
gathered again of the Fruit of the Trees, and drank 
again of the water of the River, and then lay down 
again to sleep. Thus they did several days and nights. 
Then they sang, 
15 Behold ye how these Christal streams do glide, 

(To comfort Pilgrims) by the High- way side ; 
The Meadows green, besides their fragrant smell, 
Yield dainties for them : and he that can tell 
What pleasant Fruit, yea Leaves, these Trees do yield, 
20 Will soon sell all, that he may buy this Field. 

So when they were disposed to go on (for they 
were not as yet at their Journey's end), they eat and 
drank, and departed. 

Now I beheld in my Dream, that they had not 
25 journied far, but the River and the way for a time 
parted ; at which they were not a little sorry, yet they 
durst not go out of the way. Now the way from the 
River was rough, and their feet tender by reason of 
their Travels ; so the soul of the Pilgrims teas much 
so discouraged because of the way. Wherefore still as 
they went on, they wished for better way. Now a lit- 
tle before them, there was on the left hand Bypa th- 
of the road a Meadow, and a Stile to go over 

7. Curiously = artfully. 11. Psal. 22. Isa. 14. 30. 

29. Num. 21. 4. 



132 THE PILGRIM'S PROGRESS. 

into it, and that Meadow is called Bypath-Meadoiv. 
Then said Christian to his fellow, If this Meadow 
onetempta- lietn alon g ^J ouv way-side, let 's go over 
make d way into it. Then he went to the Stile to see, 

for another. and behold a p ath lfty along hy ^ way Qn g 

the other side of the fence. 'T is according to my 
wish, said Christian, here is the easiest going ; come, 
good Hopeful, and let us go over. 

Hope. But how if this Path should lead us out of 
the way ? 10 

Chr. That 's not like, said the other ; look, doth it 
strong not g° along by the way-side? So Hope- 

mayfiad 8 f u ^ being perswaded by his fellow, went 
outotZe after him over the Stile. When they were 
way " gone over, and were got into the Path, they 15 

found it very easie for their feet : and withal, they 
looking before them, espied a man walking as they did, 
(and his name was Vain-confidence), so they called 
after him, and asked him whither that way led ? He 
said, To the Coelestial Gate. Look, said Christian, 20 
did I not tell you so ? By this you may see we are 
right. So they followed, and he went before them. 
But behold the night came on, and it grew very dark, 
so that they that were behind lost the sight of him 
that went before. 25 

He therefore that went before ( Vain-confidence 
by name) not seeing the way before him, fell into a 
a Pit to deep Pit, which was on purpose there made 
vain h g ior e i- by the Prince of those grounds, to catch 
ous m. vain-glorious fools withall, and was dashed 30 

in pieces with his fall. 

Now Christian and his fellow heard him fall. So 
they called to know the matter, but there was none to 
11. Like, i. e., likely. 30. Isa. 9. 16. 



CHRISTIAN'S REPENTANCE. 133 

answer, only they heard a groaning. Then said Hope- 
ful, Where are we now? Then was his fellow silent, 
as mistrusting that he had led him out of 
the way; and now it began to rain, and between 
5 thunder, and lighten in a very dreadful and hope- 
manner, and the water rose amain. 

Then Hopeful groaned in himself, saying, Oh that 
I had kept on my way ! 

Chr. Who could have thought that this Path should 
10 have led us out of the way ? 

Hope. I was afraid on 't at very first, and therefore 
gave you that gentle caution. I would have spoke 
plainer, but that you are older then I. 

Chr. Good Brother be not offended ; I am sorry I 
15 have brought thee out of the way, and that Christian , s 
I have put thee into such eminent danger ; JoKaS 
pray, my Brother, forgive me, I did not do theroutof 
it of an evil intent. the wa r- 

Hope. Be comforted, my Brother, for I forgive 
20 thee ; and believe too that this shall be for our good. 
Chr. I am glad I have with me a merciful Bro- 
ther ; but we must not stand thus, let 's try to go back 
again. 

Hope. But, good Brother, let me go before. 
25 Chr. No, if you please, let me go first, that if there 
be any danger, I may be first therein, because by my 
means we are both gone out of the way. 

Hope. No, said Hopeful, you shall not go first ; 

for your mind being troubled may lead you out of 

30 the way again. Then for their encouragement, they 

heard the voice of one saying Let thine heart he 

towards the High-way, even the way that thou went- 

16. Eminent danger. " Imminent " is the modern equiva- 
lent. 31. Jer. 31. 21. 



134 THE PILGRIM'S PROGRESS. 

est, turn again. But by this time the waters were 
greatly risen, by reason of which the way of going 
back was very dangerous. (Then I thought that it 
is easier going out of the way when we are in, than 

going in when we are out.) Yet they ad- 5 
danger of ventured to go back ; but it was so dark, 
they go ' and the flood was so high, that in their 

going back they had liked to have been 
drowned nine or ten times. 

Neither could they, with all the skill they had, get 10 
again to the Stile that night. Wherefore at last, 

lighting under a little shelter, they sat down 
in the there till the day brake ; but being weary, 

Giant Be- they fell asleep. Now there was not far 

from the place where they lay, a Castle 15 
called Demoting Castle, the owner whereof was Giant 
Despair, and it was in his grounds they now were 
sleeping : wherefore he, getting up in the morning 
early, and walking up and down in his Fields, caught 
He finds Christian and Hopeful asleep in his 20 
gromid"and grounds. Then with a grim and surly 
to T Dolbi}ng voice he bid them awake, and asked them 

whence they were, and what they did in 
his grounds ? They told him they were Pilgrims, 
and that they had lost their way. Then said the 25 
Giant, You have this night trespassed on me, by 
trampling in and lying on my grounds, and therefore 
you must go along with me. So they were forced to 
go, because he was stronger then they. They also 
had but little to say, for they knew themselves in 30 
a fault. The Giant therefore drove them before 
him, and put them into his Castle, into a very dark 
Dungeon, nasty and stinking to the spirits of these 
34. This will call to mind that when Bunyan wrote, the prisons 



DOUBTING CASTLE. 135 

two men. Here then they lay from Wednesday 
morning till Saturday night, without one T he g riev- 
bit of bread, or drop of drink, or light, or Sfaiwis- 
any to ask how they did ; they were there- onmen }- 
5 fore here in evil case, and were far from friends and 
acquaintance. Now in this place Christian had 
double sorrow, because 't was through his unadvised 
haste that they were brought into this distress. 

Now Giant Despair had a Wife, and her name 

10 was Diffidence. So when he was gone to bed, he 
told his Wife what he had done, to wit, that he had 
taken a couple of Prisoners and cast them into his 
Dungeon, for trespassing on his grounds. Then he 
asked her also what he had best do further to them. 

is So she asked him what they were, whence they came, 
and whither they were bound ; and he told her. Then 
she counselled him that when he arose in the morn- 
ing 1 he should beat them without any mercy. 
So when he arose, he getteth him a griev- day, Giant 

„. „ , . , -. . Despair 

20 ous Crab-tree Cudgel, and goes down into beats his 

Prisoners 

the Dungeon to them, and there first falls 
to rating of them as if they were dogs, although they 
gave him never a word of distaste. Then he falls 
upon them, and beats them fearfully, in such sort, 
25 that they were not able to help themselves, or to turn 
them upon the floor. This done, he withdraws and 

of England were in a deplorable condition. It was not until a 
century later that Howard undertook his memorable prison 
reforms. 

3. Psal. 88. 18. 

9. The prison incident offers a striking example of the vi- 
talit} r of Bunyan's imagination. This episode was at first very 
meagrely treated ; after the first edition was issued the author 
evidently perceived the neglected dramatic possibilities of the 
situation, and for the second edition expanded it into its present 
vivid and circumstantial form. 



136 THE PILGRIM'S PROGRESS. 

leaves them, there to condole their misery, and to 
mourn under their distress : so all that day they spent 
the time in nothing but sighs and bitter lamenta- 
tions. The next night she talking with her Hus- 
band about them further, and understanding that 5 
they were yet alive, did advise him to counsel them 
to make away themselves. So when morning was 
come, he goes to them in a surly manner as before, 
on Friday, an ^ perceiving them to be very sore with 
fpairS>w- tne stripes that he had given them the day 10 
kmtS- t0 before, he told them, that since they were 
selves. never like to come out of that place, their 

only way would be forthwith to make an end of them- 
selves, either with Knife, Halter, or Poison. For why, 
said he, should you chuse life, seeing it is attended 15 
with so much bitterness ? But they desired him 
to let them go. With that he looked ugly upon 
them, and rushing to them had doubtless made an 

end of them himself, but that he fell into 
sometimes one of his Fits, (for he sometimes in Sun- 20 

shine weather fell into Fits) and lost for a 
time the use of his hand ; wherefore he withdrew, 
and left them as before, to consider what to do. Then 
did the Prisoners consult between themselves, whether 
't was best to take his counsel or no ; and thus they 25 
began to discourse : 

Chr. Brother, said Christian, what shall we do ? 
Christian The life that we now live is miserable : for 
crushed. m y -p^ j know not whether is best, to live 
thus, or to die out of hand. My soul chuseth stran- 30 

20. The allegory is plain, though perhaps a trifle strained. 
In " sunshine weather " it is natural that despair should lose 
its power. 

29. Whether, formerly used in the sense of ivhich of two. 

30. Job 7. 15. 



HOPEFUL'S COUNSEL. 137 

gling rather than life, and the Grave is more easy 
for me than this Dungeon. Shall we be ruled by the 
Giant ? 

Hope. Indeed our present condition is dreadful, 

5 and death would be far more welcome to 
me than thus for ever to abide ; but yet let comforts 
us consider, the Lord of the Country to 
which we are going hath said, Thou shalt do no mur- 
der, no not to another man's person ; much more then 

10 are we forbidden to take his counsel to kill ourselves. 
Besides, he that kills another can but commit murder 
upon his body ; but for one to kill himself is to kill 
body and soul at once. And moreover, my Brother, 
thou talkest of ease in the Grave ; but hast thou for- 

15 gotten the Hell, whither for certain the murderers 
go ? For no murderer hath eternal life, &c. And 
let us consider again, that all the Law is not in the 
hand of Giant Despair. Others, so far as I can un- 
derstand, have been taken by him as well as we, and 

20 yet have escaped out of his hand. Who knows but 
that God that made the world may cause that Giant 
Despair may die ? Or that at some time or other he 
may forget to lock us in ? Or but he may in short 
time have another of his Fits before us, and may lose 

25 the use of his limbs ? And if ever that should come 
to pass again, for my part I am resolved to pluck up 
the heart of a man, and to try my utmost to get from 
under his hand. I was a fool that I did not try to do 
it before ; but however, my Brother, let 's be patient, 

30 and endure a while ; the time may come that may 
give us a happy release ; but let us not be our own 
murderers. With these words Hopeful at present 
did moderate the mind of his Brother. So they con- 



138 THE PILGRIM'S PROGRESS. 

tinued together (in the dark) that day, in their sad 
and doleful condition. 

Well, towards evening the Giant goes down into 
the Dungeon again, to see if his Prisoners had taken 
his counsel ; but when he came there he found them 5 
alive, and truly, alive was all ; for now, what for 
want of Bread and Water, and by reason of the 
Wounds they received when he beat them, they could 
do little but breathe. But, I say, he found them 
alive ; at which he fell into a grievous rage, and told 10 
them that seeing they had disobeyed his counsel, it 
should be worse with them than if they had never 
been born. 

At this they trembled greatly, and I think that 
Christian fell into a S wound ; but coming 15 
6tm a little to himself again, they renewed their 

discourse about the Giant's counsel, and 
whether yet they had best to take it or no. Now 
Christian again seemed to be for doing it, but Hope- 
ful made his second reply as followeth : 20 

Hope. My Brother, said he, rememberest thou not 
Ho eful how valiant thou hast been heretofore ? 
comforts Apolh/on could not crush thee, nor could 

linn Rgniiif JL is 

former " S ^ tnat tn0U ^^ St ^ ear ' ° V SQ ^ ° T ^^ 1U tll<3 

renS-° Valley of the Shadow of Heath. What 25 
brance. hardship, terror, and amazement bast thou 
already gone through, and art thou now nothing but 
fear ? Thou seest that I am in the Dungeon with 
thee, a far weaker man by nature than thou art ; also 
this Giant has wounded me as well as thee, and hath 30 
also cut off the Bread and Water from my mouth ; 
and with thee I mourn without the light. But let 's 

15. Swound = swoon. The final d, now lost, belongs to the 
original root of the word. 



MRS. DIFFIDENCE. 139 

exercise a little more patience ; remember how thou 
played'st the man at Vanity Fair, and wast neither 
afraid of the Chain, nor Cage, nor yet of bloody 
Death : wherefore let us (at least to avoid the shame, 

5 that becomes not a Christian to be found in) bear up 
with patience as well as we can. 

Now night being come again, and the Giant and 
his Wife being in bed, she asked him concerning the 
Prisoners, and if they had taken his counsel. To 

10 which he replied, They are sturdy Kogues, they chuse 
rather to bear all hardship, than to make away them- 
selves. Then said she, Take them into the Castle- 
yard to-morrow, and shew them the Bones and Skulls 
of those that thou hast already dispatch'd, and make 

is them believe, e're a week comes to an end, thou also 
wilt tear them in pieces, as thou hast done their fel- 
lows before them. 

So when the morning was come, the Giant goes to 
them again, and takes them into the Castle- 0n Satur _ 

20 yard and shews them as his Wife had bid- eSf 6 
den him. These, said he, were Pilgrims as JSXshwtiy 
you are, once, and they trespassed in my ^iTSem in 
grounds, as you have done ; and when I pieces " 
thought fit I tore them in pieces, and so within ten 

25 days I will do you. Go get you down to your Den 
again ; and with that he beat them all the way thither. 
They lay therefore all day on Saturday in a lament- 
able case, as before. Now when night was come, and 
when Mrs. Diffidence and her Husband the Giant 

30 were got to bed, they began to renew their discourse 
of their Prisoners : and withal the old Giant won- 
dered, that he could neither by his blows nor counsel 
bring them to an end. And with that his Wife re- 
plied, I fear, said she, that they live in hope that 



140 THE PILGRIM'S PROGRESS. 

some will come to relieve them, or that they have 
pick-locks about them, by the means of which they 
hope to escape. And sayest thou so, my dear ? said 
the Giant, I will therefore search them in the morn- 
ing. 5 

Well on Saturday about midnight they began to 
pray, and continued in Prayer till almost break of 
day. 

Now a little before it was day, good Christian, as 
one half amazed, brake out in this passionate speech : 10 
a Key in What a fool, quoth he, am I, thus to lie in 
boScTiied a stinking Dungeon, when I may as well 
SenfanV wa *k at liberty. I have a Key in my bo- 
^Doubting som called Promise, that will, I am per- 
suaded, open any Lock in Doubting Castle. 15 
Then said Hopeful, That 's good news ; good Brother 
pluck it out of thy bosom and try. 

Then Christian pulled it out of his bosom, and 
began to try at the Dungeon door, whose bolt (as he 
turned the Key) gave back, and the door flew open 20 
with ease, and Christian and Hopeful both came 
out. Then he went to the outward door that leads 
into the Castle-yard, and with his Key opened that 
door also. After, he went to the iron Gate, for that 
must be opened too, but that Lock went damnable 25 
hard, yet the Key did open it. Then they thrust 
open the Gate to make their escape with speed, but 
that Gate as it opened made such a creaking, that it 
waked Giant Despair, who hastily rising to pursue 
his Prisoners, felt his limbs to fail, so that he could 30 
by no means go after them. Then they went on, and 

21. Compare with the opening of the doors and gates of Doubt- 
ing Castle St. Peter's deliverance from prison, Acts xii., which 
Bunyan doubtless had in mind. 



THE DELECTABLE MOUNTAINS. 141 

came to the King's High-way again, and so were safe, 
because they were out of his Jurisdiction. 

Now when they were gone over the Stile, they be- 
gan to contrive with themselves what they should do 
5 at that Stile, to prevent those that should come after 
from falling into the hands of Giant Despair. So 
they consented to erect there a Pillar, and to engrave 
upon the side thereof this sentence, Over this Stile 
is the way to Doubting Castle, which is kept by 
10 Giant Despair, who despiseth the King of the Cce- 
lestial Country, and seeks to destroy his holy Pil- 
grims. Many therefore that followed after read what 
was written, and escaped the danger. This done, 
they sang as follows : 

15 Out of the way we went, and then we found 

What 't was to tread upon forbidden ground ; 
And let them that come after have a care, 
Lest heedlessness makes them, as we, to fare ; 
Lest they for trespassing his prisoners are, 

20 Whose Castle 's Doubting, and whose name 's Despair. 

They went then till they came to the Delectable 
Mountains, which Mountains belong to the 

The Delec- 

Lord of that Hill of which we have spoken table Mouii- 
before ; so they went up to the Mountains, 

25 to behold the Gardens and Orchards, the Vineyards 
and Fountains of water ; where also they They are 
drank, and washed themselves, and did freely Jjf/MoSn" 1 
eat of the Vineyards. Now there was on tains - 
the tops of these Mountains Shepherds feeding their 

30 flocks, and they stood by the High-way side. The Pil- 
grims therefore went to them, and leaning upon their 
staves (as is common with weary Pilgrims, when they 

7. Consented = agreed, determined jointly; the word has 
now become weakened in meaning. 



142 THE PILGRIM'S PROGRESS. 

stand to talk with any by the way) they asked, Whose 
Delectable Mountains are these f And whose be the 
sheep that feed upon them f 

Shep. These mountains are Im/manueVs Land, 
and they are within sight of his City ; and the sheep 5 
also are his, and he laid down his life for them. 

Chr, Is this the way to the Ccelestial City ? 

Shep. You are just in your way. 

Chr. How far is it thither? 

Shep. Too far for any but those that shall get 10 
thither indeed. 

Chr. Is the way safe or dangerous ? 

Shep. Safe for those for whom it is to be safe, but 
transgressors shall fall therein. 

Chr. Is there in this place any relief for Pilgrims 15 
that are weary and faint in the way ? 

Shep. The Lord of these Mountains hath given 
us a charge not to be forgetful to entertain strangers ; 
therefore the good of the place is before you. 

I saw also in my Dream, that when the Shepherds 20 
perceived that they were way-fairing men, they also 
put questions to them, (to which they made answer 
as in other places) as, Whence came you ? and, How 
got you into the way? and, By what means have you 
so persevered therein ? For but few of them that 25 
beofin to come hither do shew their face on these 
Mountains. But when the Shepherds heard their 
answers, being pleased therewith, they looked very 
lovingly upon them, and said, Welcome to the Delec- 
table Mountains. 30 

The Shepherds, I say, whose names were Know- 
ledge, Experience, Watchful, and Sincere, took them 
by the hand, and had them to their Tents, and made 

6. John 10. 11. 14. Hos. 14. 9. 18. Heb. 13. 1-2. 



AN HILL CALLED ERROUR. 143 

them partake of that which was ready at present. 
They said moreover, We would that ye should stay 
here a while, to acquaint with us ; and yet more to 
solace yourselves with the good of these Delectable 

5 Mountains. They told them that they were content 
to stay ; and so they went to their rest that night, 
because it was very late. 

Then I saw in my Dream, that in the morning the 
Shepherds called up Christian and Hopeful to walk 

10 with them upon the Mountains ; so they went forth 
with them, and walked a while, having a pleasant 
prospect on every side. Then said the Shepherds 
one to another, Shall we shew these Pilgrims some 
wonders ? So when they had concluded to do it, 

is they had them first to the top of an Hill 
called Errour, which was very steep on the tain of Er- 
furthest side, and bid them look down to 
the bottom. So Christian and Hopeful lookt down, 
and saw at the bottom several men dashed all to 

20 pieces by a fall that they had from the top. Then 
said Christian, What meaneth this ? The Shepherds 
answered, Have you not heard of them that were 
made to err, by hearkening to Hymeneus and Phi- 
letus, as concerning the Faith of the Resurrection 

25 of the Body ? They answered, Yes. Then said the 
Shepherds, Those that you see lie dashed in pieces at 
the bottom of this Mountain are they ; and they have 
continued to this day unburied (as you see) for an 
example to others to take heed how they clamber too 

30 high, or how they come too near the brink of this 
Mountain. 

Then I saw that they had them to the top Moimt Cau . 
of another Mountain, and the name of that tton ' 
is Caution, and bid them look afar off ; which 



144 THE PILGRIM'S PROGRESS. 

when they did, they perceived, as they thought, sev- 
eral men walking up and down among the Tombs that 
were there ; and they perceived that the men were 
blind, because they stumbled sometimes upon the 
Tombs, and because they could not get out from 5 
among them. Then said Christian, What means 
this? 

The Shepherds then answered, Did you not see a 
little below these Mountains a Stile, that led into a 
Meadow, on the left hand of this way ? They an- 10 
swered, Yes. Then said the Shepherds, From that 
Stile there goes a path that leads directly to Doubt- 
ing Castle, which is kept by Giant Despair ; and 
these men (pointing to them among the Tombs) came 
once on Pilgrimage, as you do now, even till they is 
came to that same Stile ; and because the right way 
was rough in that place, they chose to go out of it 
into that Meadow, and there were taken by Giant 
Despair, and cast into Doubting Castle ; where, 
after they had been awhile kept in the Dungeon, he 20 
at last did put out their eyes, and led them among 
those Tombs, where he has left them to wander to 
this very day, that the saying of the Wise Man might 
be fulfilled, He that wandereth out of the way of 
understanding, shall remain in the ^Congregation 25 
of the dead. Then Christian and Hopeful looked 
upon one another, with tears gushing out, but yet 
said nothing to the Shepherds. 

Then I saw in my Dream, that the Shepherds had 
them to another place, in a bottom, where was a door so 
in the side of a Hill ; and they opened the door, and 
bid them look in. They looked in therefore, and saw 

24. Prov. 21. 16. 

30. Bottom = valley. 



A BY-WAY TO HELL. 145 

that within it was very dark and sinoaky ; they also 
thought that they heard there a lumbring noise as of 
Fire, and a cry of some tormented, and that they 
smelt the scent of Brimstone. Then said Christian, 

5 What means this? The Shepherds told Aby . wayt0 
them, This is a by-way to Hell, a way that HelL 
Hypocrites go in at ; namely, such as sell their Birth- 
right, with Esau ; such as sell their Master, as Ju- 
das ; such as blaspheme the Gospel, with Alexander ; 

10 and that lie and dissemble, with Ananias and Sap- 
phira his Wife. 

Hope. Then said Hopefid to the Shepherds, I per- 
ceive that these had on them, even every one, a shew 
of Pilgrimage, as we have now ; had they not ? 

is Shep. Yes, and held it a long time too. 

Hope. How far might they go on Pilgrimage in 
their day, since they notwithstanding were thus mis- 
erably cast away ? 

Shep. Some further, and some not so far as these 

20 Mountains. 

Then said the Pilgrims one to another, We had 
need to cry to the Strong for strength. 

Shep. Ay, and you will have need to use it when 
you have it too. 

25 By this time the Pilgrims had a desire to go for- 
wards, and the Shepherds a desire they should ; so 
they walked together towards the end of the Moun- 
tains. Then said the Shepherds one to another, Let 
us here shew to the Pilgrims the Gates of the Cceles- 

30 tial City, if they have skill to look through our Per- 
spective-Glass. The Pilgrims then lovingly accepted 
the motion ; so they had them to the top of an high 

2. Lumbring, perhaps for rumbling, by metathesis. 
9. Alexander, the coppersmith who opposed St. Paul. • See 
the fourth chapter of second Timothy. 



146 THE PILGRIM'S PROGRESS. 

Hill, called Clear, and gave them their Glass to 
look. 

Then they assayed to look, but the remembrance 
The fruit of °^ * na * ^ as ^ thing that the Shepheards had 
slavish fear. snewec i them, made their hands shake, by 5 
means of which impediment they could not look sted- 
dily through the Glass ; yet they thought they saw- 
something like the Gate, and also some of the Glory 
of the place. Then they went away and sang this 
song, 10 

Thus by the Shepherds Secrets are reveal'd, 
Which from all other men are kept conceal'd : 
Come to the Shepherds then, if you would see 
Things deep, things hid, and that mysterious be. 

When they were about to depart, one of the Shep- 15 
herds gave them a Note of the way. Another of 
them bid them beware of the Flatterer. The third 
bid them take heed that they sleep not on the In- 
chanted Ground. And the fourth bid them God- 
speed. So I awoke from my Dream. 20 

And I slept, and dreamed again, and saw the same 
two Pilgrims going down the Mountains along the 
High-way towards the City. Now a little below these 
Mountains, on the left hand, lieth the Coun- 
tr/of Con- try of Conceit ; from which Country there 25 
which came comes into the way in which the Pilgrims 
walked, a little crooked Lane. Here there- 
fore they met with a very brisk Lad, that came out 
of that Country ; and his name was Ignorance. So 
Christian asked him from what parts he came, and 30 
Christian whither he was going ? 
Sncfhkve Ignor. Sir, I was born in the Country 

some talk. ^ lieth off there a ] it fl e Qn the le f t han( J ? 

and I am going to the Coelestial City. 



THE CONCEIT OF IGNORANCE. 147 

Chr. But how do you think to get in at the Gate, 
for you may find some difficulty there ? 
Ignor. As other good People do, said he. 
Chr. But what have you to shew at that Gate, 
5 that may cause that the Gate should be opened to 
you? 

Ignor. I know my Lord's will, and I have been a 
good liver ; I pay every man his own ; I pray, fast, 
pay Tithes, and give Alms, and have left my Coun- 
10 try for whither I am going. 

Chr. But thou earnest not in at the Wicket-Gate 
that is at the head of this way ; thou earnest in hither 
through that same crooked Lane, and therefore I fear, 
however thou mayest think of thyself, when the reck- 
15 oning day shall come, thou wilt have laid to thy charge 
that thou art a Thief and a Robber, instead of get- 
ting admitance into the City. 

Ignor. Gentlemen, ye be utter strangers to me, I 
know you not ; be content to follow the He saith t0 
20 Religion of your Country, and I will fol- E y he 01 | s e a 
low the Religion of mine. I hope all will fo ° 1- 
be well. And as for the Gate that you talk of, all 
the world knows that that is a great way off of our 
Country. I cannot think that any man in all our 
25 parts doth so much as know the way to it, nor need 
they matter whether they do or no, since we have, as 
you see, a fine pleasant green Lane, that comes down 
from our Country the next way into it. 

When Christian saw that the man was wise in his 

30 own conceit, he said to Hopeful Whisper- 
er 7 X j» l 1 Jf Howtocar - 

mgly, There is more hopes of a fool than oj ryittoa 
him. And said moreover, When he that is 
a fool walheth by the way, his wisdom faileth him, 
31. Prov. 26. 12. 32. Eccles. 10. 3. 



148 THE PILGRIM'S PROGRESS. 

and he saith to every one that he is a fool. What, 
shall we talk further with him, or outgo him at pres- 
ent, and so leave him to think of what he hath heard 
already, and then stop again for him afterwards, and 
see if by degrees we can do any good of him ? 5 

Let Ignorance a little while now muse 

On what is said, and let him not refuse 

Good counsel to imbrace, lest he remain 

Still ignorant of what 's the chiefest gain. 

God saith, Those, that no understanding have, 10 

(Although he made them) them he will not save. 

Hope. It is not good, I think, to say all to him at 
once ; let us pass him by, if you will, and talk to him 
anon, even as he is able to bear it. 

So they both went on, and Ignorance he came 15 
after. Now when they had passed him a little way, 
they entered into a very dark Lane, where they met a 
man whom seven Devils had bound with seven strong 
cords, and were carrying of him back to the Door 
that they saw on the side of the Hill. Now good 20 
Christian began to tremble, and so did Hopeful his 
Companion ; yet as the Devils led away the man, 
Christian looked to see if he knew him, and he 
thought it might be one Turn-away that 

The destruc- , , . , rr , pa tAi 

tionofone dwelt in the lowii ot Apostacy. Jout he 25 

did not perfectly see his face, for he did 

hang his head like a Thief that is found. But being 

gone past, Hopeful looked after him, and espied on 

his back a paper with this inscription, Wan- 

teiiethhis ton Professor and damnable Apostate. 30 

a story of Then said Christian to his fellow, Now I 

call to remembrance that which was told 

me of a thing that happened to a good man hereabout. 

17. Matt. 12. 45. Prov. 5. 22. 



LITTLE-FAITH ROBBED. 149 

The name of the man was Little-faith, but a good 
man, and he dwelt in the Town of Sincere. The 
thing- was this ; at the entering in of this „ , 

° r> 7 Broad-way 

passage, there comes down from Broad- Gate. 
5 way Gate, a Lane called Dead Marts Lane, Dead Man's 
so called because of the Murders that are 
commonly done there ; and this Little-faith going on 
Pilgrimage as we do now, chanced to sit down there 
and slept. Now there happened at that time, to come 
10 down the Lane from Broad-way Gate, three sturdy 
Rogues, and their names were Faint-heart, Mistrust, 
and Guilt, (three Brothers) and they espying Little- 
faith where he was, came galloping up with speed. 
Now the good man was just awaked from his sleep, 
15 and was getting up to go on his Journey. So they 
came all up to him, and with threatning language 
bid him stand. At this Little-faith lookt as white 
as a Clout, and had neither power to fight 
nor flie. Then said Faint-heart, Deliver robbed by 
20 thy Purse. But he making no haste to do Mistrust, 
it (for he was loth to lose his Money) Mis- 
trust ran up to him, and thrusting his hand into his 
Pocket, pull'd out thence a bag of Silver. 
Then he cried out, Thieves, Thieves. With away his Sil- 
as that Guilt with a great Club that was in knockt him 
his hand, strook Little-faith on the head, 
and with that blow fell'd him flat to the ground, 
where he lay bleeding as one that would bleed to 
death. All this while the Thieves stood by. But at 
30 last, they hearing that some were upon the road, and 
fearing lest it should be one Great-grace that dwells 
in the City of Good-confidence, they betook them- 
selves to their heels, and left this good man to shift 
17. Clout = cloth or rae. 



150 THE PILGRIM'S PROGRESS. 

for himself. Now after a while Little-faith came to 
himself, and getting up made shift to scrabble on his 
way. This was the story. 

Hope. But did they take from him all that ever he 
had ? 5 

Chr. No ; the place where his Jewels were they 
never ransakt, so those he kept still ; but 
lost not ins as I was told, the good man was much af- 
flicted for his loss, for the Thieves got most 
of his spending Money. That which they got not 10 
(as I said) were Jewels; also he had a little odd 
Money left, but scarce enough to bring him to his 
Journey's end ; nay, if I was not misin- 

Lit tie-faith J \ \ i i 

forced to formed, he was forced to beg as he went, to 
journey's keep himself alive, for his Jewels he might is 

not sell. But beg, and do what he could, 
he went (as we say) with many a hungry belly the 
most part of the rest of the way. 

Hope. But is it not a wonder they got not from 
him his Certificate, by which he was to receive his 20 
admittance at the Coelestial Gate ? 

Chr. 'T is a wonder but they got not that, though 

they mist it not through any good cunning 
his heft m of his ; for he being dismayed with their com- 
o^ g cun^ 1S ing upon him, had neither power nor skill 25 

to hide anything ; so 't was more by good 
Providence then by his Indeavour, that they mist of 
that good thing. 

2. Scrabble, dialectic for " scramble." 

10. His spending Money. In Grace Abounding, Bunyan 
says, " Those graces of God that now were green in me were 
yet but like those cracked groats and fourpence half-pennies 
that rich men carry in their purses when their gold is in their 
trunks at home." 

11. 1 Pet. 4. 18. 
23. 2 Tim. 1. 14. 



LITTLE-FAITH'S JEWELS. 151 

Hope. But it must needs be a comfort to him that 
they got not this Jewel from him. 

Chr. It might have been great comfort to him, 
had he used it as he should ; but they that told me 
5 the story said that he made but little use of it all the 
rest of the way, and that because of the dismay that 
he had in their taking away his Money ; indeed he 
forgot it a great part of the rest of his Journey ; and 
besides, when at any time it came into his mind, and 

10 he began to be comforted therewith, then would fresh 
thoughts of his loss come again upon him, and those 
thoughts would swallow up all. 

Hope. Alas poor man ! This could not but be a 
great grief unto him. He is pitied 

15 Chr. Grief ! ay, a grief indeed ! Would by both - 
it not a been so to any of us, had we been used as he, 
to be robbed, and wounded too, and that in a strange 
place, as he was ? 'T is a wonder he did not die with 
grief, poor heart ! I was told that he scattered al- 

20 most all the rest of the way with nothing but doleful 
and bitter complaints ; telling also to all that over- 
took him, or that he over-took in the way as he went, 
where he was robbed, and how ; who they were that 
did it, and what he lost ; how he was wounded, and 

25 that he hardly escaped with life. 

Hope. But 't is a wonder that his necessity did not 
put him upon selling or pawning some of his Jewels, 
that he might have wherewith to relieve himself in 
his Journey. 

30 Chr. ThoU talkest like one upon whose head is the 

3. 2 Pet. 1. 9. 

30. Christian jocosely likens Hopeful to those birds which 
begin to move about before they have got themselves fairly 
free of the shell, implying thereby that his talk is ignorant and 
immature. 



152 THE PILGRIM'S PROGRESS. 

Shell to this very day. For what should he pawn 
them, or to whom should he sell them ? In all that 
Country where he was robbed, his Jewels were not 

accounted of ; nor did he want that relief 
snibbeth his which could from thence be administred to 5 
unadvised him. Besides, had his Jewels been missing 

at the Gate of the Ccelestial City, he had 
(and that he knew well enough) been excluded from 
an Inheritance there ; and that would have been 
worse to him then the appearance and villany of ten 10 
thousand Thieves. 

Hope. Why art thou so tart, my Brother ? Esau 
sold his Birth-right, and that for a mess of Pottage, 
and that Birth-right was his greatest Jewel ; and if 
he, why might not Little-faith do so too? 15 

Chr. Esau did sell his Birth-right indeed, and so 
a discourse do m ^ny besides, and by so doing exclude 
tnlLme- 1, themselves from the chief blessing, as also 
faith - that Caytiif did ; but you must put a dif- 

ference betwixt Esau and Little-faith, and also be- 20 
twixt their Estates. Esaiis Birth-right was typical, 

but Little faith 's Jewels were not so : 
ruled by ws Esaiis belly was his god, but Little-faith 's 

belly was not so : Esau's want lay in his 

fleshly appetite, Little faith* s did not so. Besides, 25 

Esau could see no further then to the fulfilling of 

his Lusts : For I am at the point to die, said he, 

and what good will this Birth-right do me? But 

Little-faith, though it was his lot to have but a little 

faith, was by his little faith kept from such extra va- 30 

gancies, and made to see and prize his Jewels more 

then to sell them, as Esau did his Birth-right. You 

5. Snibbeth, rebuketh. The word is identical with the 
familiar modern verb to snub. 

12. Heb. 12. 16. 27. Gen. 25. 32. 



LITTLE-FAITH NOT LIKE ESAU. 153 

read not anywhere that Esau had faith, no not so 
much as a little ; therefore no marvel if where the flesh 
only bears sway (as it will in that man where Esau never 
no faith is to resist) if he sells his Birth- had faith - 

5 right, and his Soul and all, and that to the Devil of 
Hell ; for it is with such, as it is with the Ass, who 
in her occasions cannot be turned aioay. When their 
minds are set upon their Lusts, they will have them 
whatever they cost. But Little-faith was of another 

10 temper, his mind was on things Divine ; his lively- 
hood was upon things that were Spiritual, 
and from above ; therefore to what end could not 
should he that is of such a temper sell his Esau's Pot- 
Jewels (had there been any that would 

15 have bought them) to fill his mind with empty things ? 
Will a man give a penny to fill his belly with Hay ? 
or can you persuade the Turtle-dove to live 
upon Carrion, like the Crow t Though sou between 
faithless ones can, for carnal Lusts, pawn rforeandthe 

20 or mortgage, or sell what they have, and 
themselves outright to boot ; yet they that have faith, 
saving faith, though but a little of it, cannot do so. 
Here therefore, my Brother, is thy mistake. 

Hope. I acknowledge it ; but yet your severe re- 

25 flection had almost made me angry. 

Chr. Why, I did but compare thee to some of the 
Birds that are of the brisker sort, who will run to and 
fro in troden paths, with the Shell upon their heads ; 
but pass by that, and consider the matter under de- 

30 bate, and all shall be well betwixt thee and me. 

Hope. But, Christian, these three fellows, I am 
perswaded in my heart, are but a company of Cow- 
ards ; would they have run else, think you, as they 
6. Jer. 2. 24. 



154 THE PILGRIM'S PROGRESS. 

did, at the noise of one that was coming on the road ? 
Hopeful Why did not Little-faith pluck up a great- 
swaggers. er j iear t ? |j e m ight, metliinks, have stood 
one brush with them, and have yielded when there 
had been no remedy. s 

Chr. That they are Cowards, many have said, but 

few have found it so in the time of Trial. 
heaft for As for a great heart, Little-faith had none ; 
ther'eTsbut and I perceive by thee, my Brother, hadst 

thou been the man concerned, thou art but 10 
for a brush, and then to yield. And verily since this 
we have 1S tne height of thy stomach, now they are 
S°e r wheS r " at a distance from us, should they appear to 

when we are tnee aS tnev <*id to nm1 ' tlie y m ig nfc P ut tnee 

'"• to second thoughts. 15 

But consider again, they are but Journej^men 
Thieves ; they serve under the King of the Bottom- 
less Pit, who, if need be, will come in to their aid 
himself, and his voice is as the roaring of a Lion. 
I myself have been ingaged as this Little faith was, 20 
christian an< ^ ^ found it a terrible thing. These three 
experience™ Villains set upon me, and I beginning like 
in this case. a Christian to resist, they gave but a call, 
and in came their Master : I would, as the saying is, 
have given my life for a penny ; but that, as God 25 
would have it, I was cloathed with Armour of proof. 
Ay, and yet though I was so harnessed, I found it 
hard work to quit myself like a man : no man can 
tell what in that Combat attends us, but he that 
hath been in the battle himself. 30 

Hope. Well, but they ran, you see, when they did 
but suppose that one Great-grace was in the way. 

16. Journeymen Thieves, thieves working under a master. 
19. Ps. 5-8. 



THE KING'S CHAMPION. 155 

Chr. True, they have often fled, both they and their 
Master, when Great-grace hath but appeared ; and 
no marvel, for he is the King's Champion. TheI cin^s 
But I tro you will put some difference be- Cham * ion ' 

stween Little-faith and the King's Champion. All 
the King's Subjects are not his Champions, nor can 
they when tried do such feats of War as he. Is it 
meet to think that a little child should handle Goliah 
as David did ? Or that there should be the strength 

10 of an Ox in a Wren f Some are strong, some are 
weak ; some have great faith, some have little : this 
man was one of the weak, and therefore he went to 
the walls. 

Hope. I would it had been Great-grace, for their 

15 sakes. 

Chr. If it had been he, he might have had his 
hands full ; for I must tell you, that though Great- 
grace is excellent good at his Weapons, and has, and 
can, so long as he keeps them at Sword's point, do 

20 well enough with them ; yet if they get within him, 
even Faint-heart, Mistrust, or the other, it shall go 
hard but they will throw up his heels. And when a 
man is down, you know what can he do ? 

Whoso looks well upon Great-grace' 's face, shall 

25 see those scars and cuts there, that shall easily give 
demonstration of what I say. Yea, once I heard he 
should say, (and that when he was in the Combat) 
We despaired even of life. How did these sturdy 
Rogues and their fellows make David groan, mourn, 

30 and roar ? Yea, Heman and Hezehiah too, though 

20. Get within him. That is, pass his defenses. Thus 
Shakespeare, in The Comedy of Errors, vol. i. 34, 
" Some get within him ; take his sword away." 

30. Heman, grandson of the prophet Samuel ; not Hainan, 
as often printed. 



156 THE PILGRIM'S PROGRESS. 

Champions in their day, were forced to bestir them 
when by these assaulted ; and yet, that notwithstand- 
ing, they had their Coats soundly brushed by them. 
Peter upon a time would go try what he could do ; 
but though some do say of him that he is the Prince 5 
of the Apostles, they handled him so, that they made 
him at last afraid of a sorry Girle. 

Besides, their King is at their Whistle. He is never 
out of hearing ; and if at any time they be put to the 
worst, he if possible comes in to help them ; and of 10 
Leviathan's nun ** * s said, The Sivord of him that layeih 
at him cannot hold, the Spear, the Dart, 
nor the Habergeon : he esteemeth Iron as Straw, and 
Brass as rotten Wood. The Arrow cannot make 
himflie ; Sling-stones are turned with him into Stub- 15 
ble, Darts are counted as Stubble : he laugheth at 
the shaking of a Spear. What can a man do in this 
case ? 'T is true, if a man could at every turn have 
Job's Horse, and had skill and courage to ride him, 
The excel- ne m ig nt do notable things ; for his Neck 20 
lent mettle z ' s Q l th e d icith Thunder, he will not be 
job's Horse. a j- ra i^ as the Grasshopper, the glory of his 
Nostrils is terrible, he paweth in the Valley, rejoyceth 
in his strength, and goeth out to meet the armed men. 
He mocketh at fear, and is not affrighted, neither 25 
turneth back from the Sivord. The Quiver rattleth 
against him, the glittering Spear, and the Shield. 
He swalloweth the ground with fierceness and rage, 
neither believeth he that it is the sound of the Trum- 
pet. He saith among the Trumpets, Ha, ha ; and 30 
he smelleth the Battel afar off, the thundering of the 
Captains, and the Shouti7igs. 

7. See the New Testament story of Peter's denial of Christ. 
11. Job 41. 26. 20. Job 39. 19. 



A GOOD CONVOY. 157 

But for such footmen as thee and I are, let us never 
desire to meet with an enemy, nor vaunt as if we could 
do better, when we hear of others that they have been 
foiled, nor be tickled at the thoughts of our own man- 

5 hood ; for such commonly come by the worst when 
tried. Witness Peter, of whom I made mention be- 
fore. He would swagger, ay he would ; he would, as 
his vain mind prompted him to say, do better, and 
stand more for his Master then all men ; but who so 

10 foiled and run down by these Villains as he ? 

When therefore we hear that such Eobberies are 
done in the King's High- way, two things become us 
to do : First, To go out harnessed and to be sure to 
take a Shield with us ; for it was for want of that, 

15 that he that laid so lustily at Leviathan could not 
make him yield ; for indeed if that be wanting he 
fears us not at all. Therefore he that had skill hath 
said, Above all take the Shield of Faith, wherewith 
ye shall be able to quench all the fiery darts of the 

20 wicked. 

'T is good also that we desire of the King a Con- 
voy, yea that he will go with us himself. 
This made David rejoyce when in the Val- have a°con-° 
ley of the Shaddows of Death : and Moses 

25 was rather for dying where he stood, then to go one 
step without his God. O my Brother, if he will but 
go along with us, what need we be afraid of ten thou- 
sands that shall set themselves against us ? But with- 
out him, the proud helpers fcdl under the slain. 

30 I for my part have been in the fray before now, 
and though (through the goodness of him that is best) 
I am, as you see, alive ; yet I cannot boast of my 

18. Eph. 6. 16. 24. Exod. 33. 15. 

27. Isa. 10. 4. 29. Psal. 3. 5-8. Psal. 27. 1-3. 



158 THE PILGRIM'S PROGRESS. 

manhood. Glad shall I be, if I meet with no more 
such brunts, though I fear we are not got beyond all 
danger. However, since the Lion and the Bear have 
not as yet devoured me, I hope God will also deliver 
us from the next uncircumcised Philistine. 5 

Poor Little-faith ! Hast been among the Thieves ? 
Wast robb'd ? Remember this : Whoso believes 
And gets more Faith, shall then a victor be 
Over ten thousand, else scarce over three. 

So they went on, and Ignorance followed. They 10 
a way and went then till they came at a place where 

they saw a way put itself into their way, 
and seemed withal to lie as straight as the way which 
they should go : and here they knew not which of the 
two to take, for both seemed straight before them ; 15 
therefore here they stood still to consider. And as 
they were thinking about the way, behold a man black 
of flesh, but covered with a very light Robe, came 
to them, and asked them why they stood there ? They 
answered they were going to the Ccelestial City, but 20 
knew not which of these ways to take. Follow me, 

said the man, it is thither that I am going. 

Christian o i p n -i i • • i 

and his fei- bo they followed him in the way that but 

low deluded. . 1 .. 1 . .. .. 1 

now came into the road, which by degrees 
turned, and turned them so from the City that they 25 
desired to go to, that in little time their faces were 
turned away from it : yet they followed him. But 

by-and-by, before they were aware, he led 

They are , _ _ . _ . , . „ 

taken in a them both within the compass 01 a .Net, in 

which they were both so intangled, that they 30 
knew not what to do ; and with that the white Robe 
fell off the black man's back : then they saw where 
they were. Wherefore there they lay crying some 
time, for they could not get themselves out. 



TAKEN IN A NET. 159 

Chr. Then said Christian to his fellow, Now do I 
see myself in an errour. Did not the Shep- 
herds bid ns beware of the Flatterers ? As tiS coS- 1 
is the saying of the Wise man, so we have 

5 found it this day, A man that flattereth his Neigh- 
bour, spreadeth a Net for his feet. 

Hope. They also gave us a Note of directions about 
the way, for our more sure finding thereof ; but 
therein we have also forgotten to read, and have 

10 not kept ourselves from the Paths of the Destroyer. 
Here David was wiser than wee ; for saith he, Con- 
cerning the works of men, by the word of thy lips I 
have kept me from the Paths of the Destroyer. Thus 
they lay bewailing themselves in the Net. At last 

is they espied a Shining One coming towards 
them with a Whip of small cord in his hand, one comes 
When he was come to the place where they a whip in 
were, he asked them whence they came ? and 
what they did there ? They told him that they were 

20 poor Pilgrims going to Sion, but were led out of their 
way by a black man, cloathed in white, who bid us, 
said they, follow him, for he was going thither too. 
Then said he with the Whip, It is Flatterer, a false 
Apostle, that hath transformed himself into an Angel 

25 of Light. So he rent the Net, and let the men out. 
Then said he to them, Follow me, that I may set you 
in your way again : so he led them back to 

. They are ex- 

the way which they had left to follow the amined, and 
Flatterer. Then he asked them, saying, forgetfui- 
30 Where did you lie the last night ? They 
said, With the Shepherds upon the Delectable Moun- 

5. Prov. 29. 5. 
11. Psal. 17. 4. 
23. Prov. 29. 5. Dan. 11. 32. 2 Cor. 11. 13, 14. 



160 THE PILGRIM'S PROGRESS. 

tains. He asked them then, If they had not of them 
Shepherds a Note of direction for the way ? They 
answered, Yes. But did you, said he, when you was 
at a stand, pluck out and read your Note? They 
answered, No. He asked them, Why ? They said 5 
they forgot. He asked moreover, If the Shepherds 
Deceivers did not bid them be ware of the Flatterer ? 
fine spoken, rpj^ answere a, Yes ; but we did not ima- 
gine, said they, that this fine-spoken man had been he. 

Then I saw in my Dream, that he commanded 10 
They are them to lie down ; which when they did, he 
seSfonthek chastised them sore, to teach them the good 
way - way wherein they should walk ; and as he 

chastised them he said, As many as Hove, I rebuke 
and chasten ; be zealous therefore, and repent. This \& 
done, he bids them go on their way, and take good 
heed to the other directions of the Shepherds. So 
they thanked him for all his kindness, and went softly 
along the right way. 

Come hither, you that walk along the way, 20 

See how the Pilgrims fare that go astray ; 

They catched are in an intangling Net, 

'Cause they good Counsel lightly did forget ; 

'T is true they rescu'd were, but yet you see 

They 're scourg'd to boot : Let this your caution be. 25 

Now after a while, they perceived afar off one 
coming softly and alone all along the High -way 
to meet them. Then said Christian to his fellow, 
Yonder is a man with his back toward Sion, and he 
The Atheist is coming to meet US. 30 

meets them. Hope. I see him, let us take heed to our- 
selves now, lest he should prove a Flatterer also. So 

9. Rom. 16. 18. 

14. Dent. 25. 2. 2 Chron. 6. 26, 27. Rev. 3. 19. 



ATHEIST LAUGHS. 161 

he drew nearer and nearer, and at last came up unto 
them. His name was Atheist , and he asked them 
whither they were going ? 

Chr. We are going to the Mount Sion. 
5 Then Atheist fell into a very great Laughter. 
Chr. What is the meaning of your He iaughs 
Laughter? atthem - 

Atheist. I laugh to see what ignorant persons 
you are, to take upon you so tedious a Journey, and 
10 yet are like to have nothing but your travel for your 
paines. 

Chr. Why, man ? Do you think we shall not be 
received ? 

Atheist. Received! There is no such place as 
is you dream of in all this World. They reason 

Chr. But there is in the World to come. together - 
Atheist. When I was at home in mine own Coun- 
try, I heard as you now affirm, and from that hear- 
ing went out to see, and have been seeking this City 
20 this twenty years ; but find no more of it than I did 
the first day I set out. 

Chr. We have both heard and believe that there 
is such a place to be found. 

Atheist. Had not I when at home believed, I had 
25 not come thus far to seek ; but finding none, The Atheist 
(and yet I should, had there been such a content P hT 
place to be found, for I have gone to seek this World - 
it further than you) I am going back again, and will 
seek to refresh myself with the things that I then 
30 cast away, for hopes of that which I now see is not. 
Chr. Then said Christian to Hopeful his christian 
fellow, Is it true which this man hath said ? Brother. 1S 
Hope. Take heed, he is one of the Flatterers ; 
20. Jer. 22. 12. Eccles. 10. 15. 



162 THE PILGRIM'S PROGRESS. 

remember what it hath cost us once already for 
our harkning to such kind of Fellows. What! no 
ir Mount Sion f Did we not see from the De- 

HopefuVs 

gracious lectable Mountains the Gate of the Citv? 

answer. J 

Also, are we not now to walk by Faith? 5 
Let us go on, said Hopeful, lest the man with the 
Whip overtakes us again. You should have taught 
me that lesson, which I will round you in the ears 
withall : Cease, my Son, to hear the instruction that 
causeth to err from the words of knowledge. I say, 10 
my Brother, cease to hear him, and let us believe to 
the saving of the Soul. 

Chr. My Brother, I did not put the question to 
thee for that I doubted of the Truth of our belief 

myself, but to prove thee, and to fetch from 15 
an honest thee a fruit of the honesty of thy heart. 

As for this man, I know that he is blinded 
by the god of this World. Let thee and I go on, 
knowing that we have belief of the Truth, and no lie 
is of the Truth. 20 

Hope. Now do I rejoyce in hope of the glory of 
God. So they turned away from the man ; and he 
laughing at them went his way. 

I saw then in my Dream, that they went till they 

came into a certain Country, whose air nat- 25 
c^metouie urally tended to make one drowsie, if he 
Groun n d ted came a stranger into it. And here Hope- 
SgmsYobe fid began to be very dull and heavy of 

sleep ; wherefore he said unto Christian, I 
do now begin to grow so drowsie that I can scarcely 30 
hold up mine eyes, let us lie down here and take 
one Nap. 

5. 2 Cor. 5. 7. 9. Prov. 19. 27. Heb. 10. 39. 

19. 1 John 2. 11. 



THE INCHANTED GROUND. 163 

Chr. By no means, said the other, lest sleeping we 
never awake more. 

Hope. Why, my Brother ? Sleep is gj^iSEi 
sweet to the labouring man ; we may be awake - 
5 refreshed if we take a nap. 

Chr. Do you not remember that one of the Shep- 
herds bid us beware of the Inchanted Ground ? He 
meant by that, that we should beware of sleeping ; 
wherefore let us not sleep as do others, but let us 
10 watch and be sober. 

Hope. I acknowledge myself in a fault, and had 
I been here alone I had by sleeping run the He ia thank . 
danger of death. I see it is true that the fuL 
Wise man saith, Two are better than one. Hitherto 
15 hath thy company been my mercy, and thou shalt 
have a good reward for thy labour. 

Now then, said Christian, to prevent to prevent 

L drowsiness 

drowsiness in this place, let us fall into good they mi to 

discourse. course. 

20 Hope. With all my heart, said the other. Good di8 _ 

Chr. Where shall we begin ? venSXw- 

Hope. Where God began with us. But siness - 
do you begin, if you please. 

When Saints do sleepy grow, let them come hither, 
25 And hear how these two Pilgrims talk together : 

Yea, let them learn of them, in any wise, 
Thus to keep ope their drowsie slumbring eyes. 
Saints' fellowship, if it be manag'd well, 
Keeps them awake, and that in spite of Hell. 



30 



Chr. Then Christian began and said, I will ask 
you a question : How came you to think at first of 
doing as you do now ? 



9. 1 Thes. 5. 6. 
14. Eccles. 4. 9. 



164 THE PILGRIM'S PROGRESS. 

Hope. Do you mean, how came I at first to look 
after the good of my soul ? 

Chr. Yes, that is my meaning. 

Hope. I continued a great while in the delight of 
those things which were seen and sold at our Fair ; 5 
things which, as I believe now, would have (had I con- 
tinued in them still) drownded me in perdition and 
destruction. 

Chr. What things were they? 

Hope. All the Treasures and Riches of the World. 10 
Also I delighted much in Rioting, Revelling, Drink- 
ing, Swearing, Lying, Uncleanness, Sabbath-break- 
ing, and what not, that tended to destroy the Soul. 
But I found at last, by hearing and considering of 
things that are Divine, which indeed I heard of you, 15 
as also of beloved Faithful, that was put to death for 
his faith and good living in Vanity Fair, that the 
end of these things is death, and that for these 
things' sake the wrath of God cometh upon the chil- 
dren of disobedience. 20 

Chr. And did you presently fall under the power 
of this conviction ? 

Hope. No, I was not willing presently to know the 
evil of sin, nor the damnation that follows upon the 
commission of it ; but endeavoured, when my mind 25 
at first began to be shaken with the Word, to shut 
mine eyes against the light thereof. 

Chr. But what was the cause of your carrying of 
it thus to the first workings of God's blessed Spirit 
upon you ? 30 

Hope. The causes were : 1. I was ignorant that 
this was the work of God upon me. I never thought 

17. Rom. 6. 21-23. 

18. Ephes. 5. 6. 



REMINDERS OF SIX. 165 

that by awaknings for sin God at first begins the eon- 
version of a sinner. 2. Sin was yet very sweet to my 
flesh, and I was loth to leave it. 3. I could not tell 
how to part with mine old Companions, their pres- 
5 ence and actions were so desirable unto me. 4. The 
hours in which convictions were upon me, were such 
troublesome and such heart-affrighting hours, that I 
could not bear, no not so much as the remembrance 
of them upon my heart. 

10 Chr. Then as it seems, sometimes you got rid of 
your trouble. 

Hope. Yes verily, but it would come into my mind 
again, and then I should be as bad, nay worse, than I 
was before. 

15 Chr. Why, what was it- that brought your sins to 
mind again ? 

Hope. Many things ; as, 

1. If I did but meet a good man in the Streets ; 
or, 

20 2. If I have heard any read in the Bible ; or, 

3. If mine Head did begin to ake ; or, 

4. If I were told that some of my Neighbours were 
sick ; or, 

5. If I heard the Bell toll for some that were 
25 dead ; or, 

6. If I thought of Dying myself ; or, 

7. If I heard that suddain Death happened to 
others ; 

8. But especially, when I thought of myself, that I 
30 must quickly come to Judgement. 

Chr. And could you at any time with ease get off 
the guilt of sin, when by any of these wayes it came 
upon you ? 

Hope. No, not latterly, for then they got faster 



166 THE PILGRIM'S PROGRESS. 

hold of my conscience ; and then, if I did but think 
of going back to sin, (though my mind was turned 
against it) it would be double torment to me. 

Chr. And how did you do then ? 

Hope. I thought I must endeavour to mend my 5 
life ; for else, thought I, I am sure to be damned. 

Chr. And did you endeavour to mend ? 

Hope. Yes, and fled from not only my sins, but 
sinful Company too ; and betook me to religious 
duties, as Prayer, Reading, Weeping for Sin, speak- 10 
ing Truth to my Neighbours, &c. These things I 
did, with many others, too much here to relate. 

Chr. And did you think yourself well then ? 

Hope. Yes, for a while ; but at the last my trouble 
came tumbling upon me again, and that over the neck 15 
of all my Reformations. 

Chr. How came that about, since you was now 
Reformed ? 

Hope. There were several things brought it upon 
me, especially such sayings as these : All oar right- 20 
eousnesses are as filthy rags. By the works of the 
Law no man shall be justified. When you have 
done all things, say, We are unprofitable : with 
many more the like. From whence I began to reason 
with myself thus : If all my righteousnesses are filthy 25 
rags ; if by the deeds of the Law, no man can be jus- 
tified ; and if, when we have done all, we are yet 
unprofitable ; then 't is but a folly to think of HeaA^en 
by the Law. I further thought thus : If a man runs 
an 1001. into the Shop-keeper's debt, and after that so 
shall pay for all that he shall fetch, yet his old debt 
stands still in the Book uncrossed ; for the which the 
20. Isa. 64. 6. Gal. 2. 16. Luke 17. 10. 



CHRISTIAN'S TROUBLES. 167 

Shop-keeper may sue him, and cast him into Prison 
till he shall pay the debt. 

Chr. Well, and how did you apply this to your- 
self ? 
5 Hope. Why, I thought thus with myself : I have 
by my sins run a great way into God's Book, and 
that my now reforming will not pay off that score ; 
therefore I should think still under all my present 
amendments, But how shall I be freed from that 
10 damnation that I have brought myself in danger of 
by my former transgressions ? 

Chr. A very good application : but pray go on. 
Hope. Another thing that hath troubled me, even 
since my late amendments, is, that if I look narrowly 
is into the best of what I do now, I still see sin, new 
sin, mixing itself with the best of that I do ; so that 
now I am forced to conclude, that notwithstanding 
my former fond conceits of myself and duties, I have 
committed sin enough in one duty to send me to Hell, 
20 though my former life had been faultless. 
Chr. And what did you do then ? 
Hope. Do ! I could not tell what to do, till I brake 
my mind to Faithful, for he and I were well ac- 
quainted. And he told me, that unless I could 
25 obtain the righteousness of a Man that never had 
sinned, neither mine own, nor all the righteousness 
of the World could save me. 

Chr. And did you think he spake true ? 
Hope. Had he told me so when I was pleased and 
30 satisfied with mine own amendments, I had called 
him Fool for his pains : but now, since I see mine 
own infirmity, and the sin that cleaves to my best 
performance, I have been forced to be of his opin- 
ion. 



168 THE PILGRIM'S PROGRESS. 

Chr. But did you think, when at first he suggested 
it to you, that there was such a Man to be found, of 
whom it might justly be said, that he never committed 
sin ? 

Hope, I must confess the words at first sounded 5 
strangely ; but after a little more talk and company 
with him, I had full conviction about it. 

Chr. And did you ask him what Man this was, 
and how you must be justified by him? 

Hope. Yes, and he told me it was the Lord Jesus, 10 
that dwelleth on the right hand of the Most High. 
And thus, said he, you must be justified by him, even 
by trusting to what he hath done by himself in the 
days of his flesh, and suffered when he did hang on 
the Tree. I asked him further, how that man's 15 
righteousness could be of that efficacy to justifie an- 
other before God ? And he told me he was the 
mighty God, and did what he did, and died the death 
also, not for himself, but for me ; to whom his do- 
ings, and the worthiness of them should be imputed, 20 
if I believed on him. 

Chr. And what did you do then ? 

Hope. I made my objections against my believing, 
for that I thought he was not willing to save me. 

Chr. And what said Faithful to you then ? 25 

Hope. He bid me go to him and see. Then I said 
it was presumption : but he said, No, for I was in- 
vited to come. Then he ^ave me a Book of Jesus 
his inditing, to encourage me the more freely to come ; 

11. Heb. 10. Rom. 4. Col. 1. 
13. 1 Pet. 2. 24. 

28. Matt. 11. 28. 

29. This use of his to serve in place of a possessive ending 
arose from a mistaken theory that the possessive s is a contrac- 
tion of his. The s really represents the original Anglo-Saxon 
inflectional termination. 



FAITHFUL'S INSTRUCTIONS. 169 

and he said concerning that Book, that every jot and 
tittle thereof stood firmer than Heaven and Earth. 
Then I asked him, What I must do when I came ? 
and he told me, I must intreat upon my knees, with 
5 all my heart and soul, the Father to reveal him to 
me. Then I asked him further, How I must make 
my supplication to him ? And he said, Go, and thou 
shalt find him upon a mercy-seat, where he sits all 
the year long, to give pardon and forgiveness to them 
10 that come. I told him that I knew not what to say 
when I came. And he bid me say to this effect : God 
be merciful to me a sinner, and make me to know 
and believe in Jesus Christ ; for I see that if his 
righteousness had not been, or I have not faith in 
15 that righteousness, I am utterly cast away. Lord, 
I have heard that thou art a merciful God, and hast 
ordained that thy Son Jesus Christ shoidd be the 
Saviour of the world ; and moreover, that thou art 
willing to bestow him upon such a poor sinner as I 
20 am, {and I am a sinner indeed?) Lord ; take there- 
fore this opportunity, and magnifie thy grace in the 
Salvation of my soul, through thy Son Jesus Christ. 
Amen. 

Chr. And did you do as you were bidden ? 
25 Hope. Yes, over and over and over. 

Chr. And did the Father reveal his Son to you ? 
Hope. Not at the first, nor second, nor third, nor 
fourth, nor fifth, no nor at the sixth time neither. 
Chr. What did you do then ? 
30 Hope. What ! why I could not tell what to do. 
Chr. Had you not thoughts of leaving off praying ? 

I. Matt. 24. 35. 

4. Psal. 95. 6. Dan. 6. 10. Jer. 29. 12, 13. 

II. Ex. 25. 22. Lev. 16. 2. Num. 7. 89. Heb. 4. 6. 



170 THE PILGRIM'S PROGRESS. 

Hope. Yes, an hundred times twice told. 

Chr. And what was the reason you did not ? 

Hope. I believed that that was true which had 
been told me, to wit, that without the righteousness 
of this Christ all the world could not save me ; and 5 
therefore thought I with myself, If I leave off, I die, 
and I can but die at the Throne of Grace. And 
withall, this came into my mind, If it tarry, wait for 
it, because it zcill surely come, and will not tarry. 
So I continued praying untill the Father shewed me 10 
his Son. 

Chr. And how was he revealed unto you? 

Hope. I did not see him with my bodily eyes, but 
with the eyes of mine understanding ; and thus it 
was : One day I was very sad, I think sadder than at 15 
any one time in my life, and this sadness was through 
a fresh sight of the greatness and vileness of my sins : 
and as I was then looking for nothing but Hell, and 
the everlasting damnation of my Soul, suddenly, as I 
thought, I saw the Lord Jesus look down from Ilea- 20 
ven upon me, and saying, Believe on the Lord Jesus 
Christ, and thou shalt be saved. 

But I replyed, Lord, I am a great, a very great sin- 
ner. And he answered, My grace is sufficient for 
thee. Then I said, But Lord, what is believing ? 25 
And then I saw from that saying, He that cometh to 
me shall never hanger, and he that believeth on me 
shall never thirst, that believing and coming was all 
one ; and that he that came, that is, ran out in his 
heart and affections after salvation by Christ, he in- 30 
deed believed in Christ. Then the water stood in 

8. Hab. 2. 3. 15. Eph. 1. 18, 19. 

21. Acts 16. 31. 24. 2 Cor. 12. 9. 

26. John 6. 35. 



THE REVELATION OF CHRIST. 171 

mine eyes, and I asked further, But Lord, may such 
a great sinner as I am be indeed accepted of thee, 
and be saved by thee ? And I heard him say, And 
him that cometh to me I will in no wise cast out. Then 

5 I said, But how, Lord, must I consider of thee in my 
coming to thee, that my faith may be placed aright 
upon thee ? Then he said, Christ Jesus came into 
the World to save sinners. He is the end of the 
Laic for righteousness to every one that believes. 

10 He died for our sins, and rose again for our justifi- 
cation. He loved us and washed us from our sins 
in his own blood. He is Mediator between God 
and us. He ever liveth to make intercession for us. 
From all which I gathered, that I must look for 

is Righteousness in his Person, and for Satisfaction for 
my Sins by his Blood ; that what he did in obedience 
to his Father's Law and in submitting to the penalty 
thereof, was not for himself, but for him that will 
accept it for his Salvation, and be thankful. And 

20 now was my heart full of joy, mine eyes full of tears, 
and mine affections running over with love to the 
Name, People, and Ways of Jesus Christ. 

Chr. This was a revelation of Christ to your soul 
indeed ; but tell me particularly what effect this had 

25 upon your spirit. 

Hope. It made me see that all the World, notwith- 
standing all the righteousness thereof, is in a state of 
condemnation. It made me see that God the Father, 
though he be just, can justly justifie the coming sin- 

30 ner. It made me greatly ashamed of the vileness of 
my former life, and confounded me with the sense 

3. John 6. 36. 

7. 1 Tim. 1. 15. Rom. 10. 4 ; 4. 

13. Heb. 7. 25. 



172 THE PILGRIM'S PROGRESS. 

of mine own Ignorance ; for there never came thought 
into my heart before now, that shewed me so the 
beauty of Jesus Christ. It made me love a holy 
life, and long to do something for the Honour and 
Glory of the Name of the Lord Jesus ; yea, I thought 5 
that had I now a thousand gallons of blood in my 
body, I could spill it all for the sake of the Lord 
Jesus. 

I then saw in my Dream that Hopeful looked back 
and saw Ignorance, whom they had left behind, com- 10 
ing after. Look, said he to Christian, how far yon- 
der Youngster loitereth behind. 

Chr. Ay, ay, I see him ; he careth not for our 
company. 

Hope. But I tro it would not have hurt him, had 15 
he kept pace with us hither. 

Chr. That 's true, but I warrant you he thinketh 
otherwise. 

Hope. That I think he doth, but however let us 
tarry for him. So they did. 20 

Then Christian said to him, Come away man, why 
do you stay so behind ? 
ignorance Ignor. I take my pleasure in walking 

again. alone, even more a great deal then in Com- 

Theirtalk. . f 

pany, unless I like it the better. 25 

Then said Christian to Hopeful (but softly), Did 
I not tell you he cared not for our company ? But 
however, come up, and let us talk away the time in 
this solitary place. Then directing his speech to 
Ignorance, he said, Come, how do you ? How stands 30 
it between God and your Soul now ? 

Ignor. I hope well ; for I am always full of good 

32. The whole bearing of young Ignorance in the conversa- 
tion that follows is attractive in its ingenuousness. The words 



YOUNG IGNORANCE. 173 

motions, that come into my mind to comfort me as I 
walk. 

Chr. What good motions ? pray tell us. 

Ignor. Why, I think of God and Heaven. 
5 Chr. So do the Devils and damned Souls. 

Ignor. But I think of them and desire them. 

Chr. So do many that are never like to come 
there. The Soul of the Sluggard desires, and hath 
nothing. 
10 Ignor. But I think of them, and leave all for 
them. 

Chr. That I doubt, for leaving all is an hard mat- 
ter, yea a harder matter then many are aware of. 
But why, or by what, art thou perswaded that thou 
15 hast left all for God and Heaven ? 

Ignor. My heart tells me so. 

Chr. The wise man sayes, He that trusts his own 
heart is a fool. 

Ignor. This is spoken of an evil heart, but mine is 
20 a good one. 

Chr. But how dost thou prove that ? 

Ignor. It comforts me in hopes of Heaven. 

Chr. That may be through its deceitfulness, for a 
man's heart may minister comfort to him in the 
25 hopes of that thing for which he yet has no ground to 
hope. 

Ignor. But my heart and life agree together, and 
therefore my hope is well grounded. 

Chr. Who told thee that thy heart and life agree 
30 together ? 

Ignor. My heart tells me so. 

of Christian are tainted with that pedantry and sour dogmatism 
which so frequently vitiated Puritan zeal. 
17. Prov. 28. 29. 



174 THE PILGRIM'S PROGRESS. 

Chr. Ask my fellow if I be a Thief ! Thy heart 
tells thee so ! Except the Word of God beareth 
witness in this matter, other Testimony is of no value. 

Ignor. But is not that a good heart that has good 
thoughts ? and is it not a good life that is according 5 
to God's Commandments ? 

Chr. Yes, that is a good heart that hath good 
thoughts, and that is a good life that is according to 
God's Commandments ; but it is one thing indeed 
to have these, and another thing only to think so. 10 

Ignor. Pray, what count you good thoughts, and a 
life according to God's Commandments ? 

Chr. There are good thoughts of divers kinds, 
some respecting ourselves, some God, some Christ, 
and some other things. 15 

Ignor. What be good thoughts respecting our- 
selves ? 

Chr. Such as agree with the Word of God. 

Ignor. When do our thoughts of ourselves agree 
with the Word of God ? 20 

Chr. When we pass the same Judgment upon our- 
selves which the Word passes. To explain myself, 
the Word of God saith of persons in a natural con- 
dition, There is none righteous, there is none that 
doth good. It saith also, That every imagination of 25 
the heart of man is only evil, and that continually. 
And again, The imagination of mans heart is evil 
from his youth. Now then, when we think thus 
of ourselves, having sense thereof, then are our 
thoughts good ones, because according to the Word 30 
of God. 

Ignor. I will never believe that my heart is thus 
bad. 

24. Rom. 3. 25. Gen. 6. 8. 



CHRISTIAN TEACHES IGNORANCE. 175 

Chr. Therefore thou never hadst one good thought 
concerning thyself in thy life. But let me go on : 
As the Word passeth a Judgment upon our Heart, 
so it passeth a Judgment upon our Ways ; and when 

s our thoughts of our Hearts and Ways agree with the 
Judgment which the Word giveth of both, then are 
both good, because agreeing thereto. 
Ignor. Make outpour meaning. 
Chr. Why, the Word of God saith that man's 

10 ways are crooked ways, not good, but perverse. It 
saith they are naturally out of the good way, that 
they have not known it. Now when a man thus 
thinketh of his ways, I say, when he doth sensibly, 
and with heart-humiliation thus think, then hath 

15 he good thoughts of his own ways, because his 
thoughts now agree with the Judgment of the Word 
of God. 

Ignor. What are good thoughts concerning God ? 
Chr. Even as I have said concerning ourselves, 

20 when our thoughts of God do agree with what the 
Word saith of him ; and that is, when we think of 
his Being and Attributes as the Word hath taught, 
of which I cannot now discourse at large : but to 
speak of him with reference to us, then we have right 

25 thoughts of God, when we think that he knows us 
better than we know ourselves, and can see sin in us 
when and where we can see none in ourselves ; when 
we think he knows our inmost thoughts, and that our 
heart with all its depths is alwayes open unto his eyes ; 

30 also when we think that all our Righteousness stinks 
in his nostrils, and that therefore he cannot abide to 
see us stand before him in any confidence even of all 
our best performances. 

9. Psal. 125. 5. Prov. 2. 15. Rom. 3. 



176 THE PILGRIM'S PROGRESS. 

Ignor. Do you think that I am such a fool as to 
think God can see no further than I ? or that I would 
come to God in the best of my performances ? 

Chr. Why, how dost thou think in this matter ? 

Ignor. Why, to be short, I think I must believe in 5 
Christ for Justification. 

Chr. How ! think thou must believe in Christ, 
when thou seest not thy need of him ? Thou neither 
seest thy original or actual infirmities ; but hast such 
an opinion of thyself, and of what thou doest, as 10 
plainly renders thee to be one that did never see a 
necessity of Christ's personal righteousness to justifie 
thee before God. How then dost thou say ; I believe 
in Christ ? 

Ignor. I believe well enough for all that. 15 

Chr. How doest thou believe ? 

Ignor. I believe that Christ died for sinners, and 
that I shall be justified before God from the curse, 
through his gracious acceptance of my obedience to 
his Law. Or thus, Christ makes my Duties that are 20 
religious, acceptable to his Father by vertue of his 
Merits ; and so shall I be justified. 

Chr. Let me give an answer to this Confession of 
thy Faith. 

1. Thou believest with a fantastical Faith, for this 25 
Faith is nowhere described in the Word. 

2. Thou believest with a false Faith, because it 
taketh Justification from the personal righteousness 
of Christ, and applies it to thy own. 

3. This Faith maketh not Christ a Justifier of thy 30 
person, but of thy actions ; and of thy person for thy 
actions' sake, which is false. 

4. Therefore this Faith is deceitful, even such as 
will leave thee under wrath in the day of God Al- 



FALSE FAITH AND TRUE. Ill 

mighty ; for true Justifying Faith puts the soul (as 
sensible of its lost condition by the Law) upon flying 
for refuge unto Christ's righteousness, (which Right- 
eousness of his is not an act of Grace, by which he 
5 maketh for Justification thy obedience accepted with 
God ; but his personal obedience to the Law, in doing 
and suffering for us what that required at our hands.) 
This Righteousness, I say, true Faith accepteth ; 
under the skirt of which the soul being shrouded, 
10 and by it presented as spotless before God, it is ac- 
cepted, and acquit from condemnation. 

Ignor. What ! would you have us trust to what 
Christ in his own person has done without us ? This 
conceit would loosen the reines of our lust, and tol- 
ls lerate us to live as we list. For what matter how we 
live, if we may be justified by Christ's personal right- 
eousness from all, when we believe it ? 

Chr. Ignorance is thy name, and as thy name is, 
so art thou ; even this thy answer demonstrated what 
20 1 say. Ignorant thou art of what Justifying Right- 
eousness is, and as ignorant how to secure thy Soul 
through the Faith of it from the heavy wrath of God. 
Yea, thou also art ignorant of the true effects of sav- 
ing Faith in this Righteousness of Christ, which is to 
25 bow and win over the heart to God in Christ, to love 
his Name, his Word, Ways, and People, and not as 
thou ignorantly imaginest. 

Hope. Ask him if ever he had Christ revealed to 
him from Heaven ? 
30 Ignor. What ! you are a man for revelations ! I 
believe that what both you, and all the rest of you, 
say about that matter, is but the fruit of distracted 
braines. 

Hope. Why man ! Christ is so hid in God from 



178 THE PILGRIM'S PROGRESS. 

the natural apprehensions of all flesh, that he cannot 
by any man be savingly known, unless God the Fa- 
ther reveals him to them. 

Ignor. That is your Faith, but not mine ; yet mine 
I doubt not is as good as yours, though I have not in 5 
my head so many Whimzies as you. 

Chr. Give me leave to put in a word. You ought 
not so slightly to speak of this matter : for this I will 
boldly affirm (even as my good Companion hath 
done) that no man can know Jesus Christ but by the 10 
revelation of the Father ; yea, and Faith too, by 
which the soul layeth hold upon Christ, (if it be 
right) must be wrought by the exceeding greatness 
of his mighty power ; the working of which Faith, I 
perceive, poor Ignorance, thou art ignorant of. Be is 
awakened then, see thine own wretchedness, and fly 
to the Lord Jesus ; and by his righteousness, which 
is the righteousness of God, (for he himself is God) 
thou shalt be delivered from condemnation. 

Ignor. You go so fast I cannot keep pace with 20 
The talk y ou 5 do J on g° on 'before, I must stay a 
broke up. w hile behind. 

Well Ignorance, wilt thou yet foolish be, 

To slight good Counsel, ten times given thee ? 

And if thou yet refuse it, thou shalt know 25 

E're long the evil of thy doing so : 

Remember, man, in time ; stoop, do not fear, 

Good Counsel taken well, saves ; therefore hear : 

But if thou yet shall slight it, thou wilt be 

The loser, Ignorance, I '11 warrant thee. ao 

Chr. Well, come my good Hopeful, I perceive 
that thou and I must walk by ourselves again. 

So I saw in my Dream that they went on apace 

10. Matt. 11. 18. 

12. 1 Cor. 11. 3. Eph. 1. 18, 19. 



THE GOOD USE OF FEAR. 179 

before, and Ignorance he came hobling after. Then 
said Christian to his Companion, It pities me much 
for this poor man ; it will certainly go ill with him at 
last. 
5 Hope. Alas, there are abundance in our Town in 
his condition, whole families, yea, whole Streets, and 
that of Pilgrims too ; and if there be so many in our 
parts, how many think you, must there be in the place 
where he was born ? 
10 Chr. Indeed the Word saith, He hath blinded their 
eyes, lest they should see, &c. But now we are by 
ourselves, what do you think of such men ? Have 
they at no time, think you, convictions of sin, and so 
consequently fears that their state is dangerous ? 
15 Hope. Nay, do you answer that question yourself, 
for you are the elder man. 

Chr. Then I say, sometimes (as I think) they may, 
but they being naturally ignorant, understand not 
that such convictions tend to their good ; and there- 
to fore they do desperately seek to stifle them, and pre- 
sumptuously continue to flatter themselves in the way 
of their own hearts. 

Hope. I do believe, as you say, that fear tends 
much to men's good, and to make them right The good 
25 at their beginning to go on Pilgrimage. use of fear ' 

Chr. Without all doubt it doth, if it be right ; for 
so says the Word, The fear of the Lord is the begin- 
ning of Wisdom. 

Hope. How will you describe right fear ? Ri s hfc fear - 
so Chr. True or right fear is discovered by three 
things : 

1. By its rise ; it is caused by saving convictions 
for sin. 

27. Prov. 1. 7. chap. 9. 10. Psal. 111. 10. Job 28. 29. 



180 THE PILGRIM'S PROGRESS. 

2. It driveth the soul to lay fast hold of Christ for 
salvation. 

3. It begetteth and continueth in the soul a great 
reverence of Gocl, his Word, and Ways, keeping it 
tender, and making it afraid to turn from them, to 5 
the right hand or to the left, to anything that may 
dishonour God, break its peace, grieve the Spirit, or 
cause the Enemy to speak reproachfully. 

Hope. Well said; I believe you have said the 
truth. Are we now almost got past the Inchanted 10 
Ground ? 

( '// r. Why, art thou weary of this discourse ? 

Hope. No, verily, but that I would know where 
we are. 

Chr. We have not now above two miles further to is 
go thereon. But let us return to our matter. Now 
the Ignorant know not that such convictions as tend 
to put them in fear are for their good, and therefore 
they seek to stifle them. 

Hope. How do they seek to stifle them ? 20 

Chr. 1. They think that those fears are wrought by 
the Devil, (though indeed they are wrought of God) 
and thinking so, they resist them as things that di- 
rectly tend to their overthrow. 2. They also think 
that these fears tend to the spoiling of their Faith, 25 
when alas for them, poor men that they are, they have 
none at all ! and therefore they harden their hearts 
against them. 3. They presume they ought not to 
fear, and therefore in despite of them wax presump- 
tuously confident. 4. They see that these fears tend 30 
to take away from them their pitiful old self-holiness, 
and therefore they resist them with all their might. 

Hope. I know something of this myself ; for before 
I knew myself it was so with me. 



TALK ABOUT TEMPORARY. 181 

Chr. Well, we will leave at this time our Neigh- 
bor Ignorance by himself, and fall upon another 
profitable question. 

Hope. With all my heart, but you shall still begin. 
5 Chr. Well then, did you not know about Talk about 
ten years ago, one Temporary in your parts, ™ e Tem P°- 
who was a forward man in Religion then ? 

"Hope. Know him ! yes, he dwelt in Graceless, a 
town about two miles off of Honesty, and he Where he 
10 dwelt next door to one Turn-back. dwelt - 

Chr. Right, he dwelt under the same roof with 
him. Well, that man was much awakened once ; I 
believe that then he had some sight of his sins, and 
of the wages that were due thereto. 
15 Hope. I am of your mind, for (my house not be- 
ing above three miles from him) he would oft-times 
come to me, and that with many tears. Truly I pitied 
the man, and was not altogether without hope of him ; 
but one may see it is not every one that cries, Lord, 
20 Lord. 

Chr. He told me once that he was resolved to go 
on Pilgrimage, as we do now ; but all of a sudden he 
grew acquainted with one Save-self, and then he be- 
came a stranger to me. 
25 Hope. Now since we are talking about him, let us 
a little enquire into the reason of the suddain back- 
sliding of him and such others. 

Chr. It may be very profitable, but do you begin. 
Hope. Well then, there are in my judgment four 
30 reasons for it. 

1. Though the consciences of such men are awak- 
ened, yet their minds are not changed ; therefore 
when the power of guilt weareth away, that which 
provoked them to be religious ceaseth. Wherefore 



182 THE PILGRIM'S PROGRESS. 

they naturally turn to their own course again, even 
as we see the Dog that is sick of what he has eaten, 
so long as his sickness prevails, he vomits and casts 
up all ; not that he cloth this of a free mind, (if we 
may say a Dog has a mind) but because it troubleth 5 
his Stomach ; but now when his sickness is over, and 
so his Stomach eased, his desire being not at all 
alienate from his vomit, he turns him about and licks 
up all ; and so it is true which is written, The Dog 
is turned to his own vomit again. This I say, being 10 
hot for Heaven by vertue only of the sense and fear 
of the torments of Hell, as their sense of Hell and 
the fears of damnation chills and cools, so their de- 
sires for Heaven and Salvation cool also. So then it 
comes to pass, that when their guilt and fear is gone, 15 
their desires for Heaven and Happiness die, and they 
return to their course again. 

2. Another reason is, they have slavish fears that 
do over-master them ; I speak now of the fears that 
they have of men, For the fear of men bring eth a 20 
snare. So then, though they seem to be hot for 
Heaven, so long as the flames of Hell are about their 
ears, yet when that terrour is a little over, they be- 
take themselves to second thoughts ; namely, that 
't is good to be wise, and not to run (for they know 25 
not what) the hazard of losing all ; or at least, of 
bringing themselves into unavoidable and unneces- 
sary troubles, and so they fall in with the world 
again. 

3. The shame that attends Religion lies also as a 30 
block in their way ; they are proud and haughty, and 
Religion in their eye is low and contemptible ; there- 

9. 2 Pet. 2. 22. 
20. Prov. 29. 25. 



HOW THE APOSTATE GOES BACK. 183 

fore when they have lost their sense of Hell and 
wrath to come, they return again to their former 
course. 

4. Guilt, and to meditate terrour, are grievous to 

5 them ; they like not to see their misery before they 
come into it. Though perhaps the sight of it first, if 
they loved that sight, might make them flie whither 
the righteous flie and are safe. But because they do, 
as I hinted before, even shun the thoughts of guilt 

10 and terrour, therefore when once they are rid of their 
awakenings about the terrours and wrath of God, they 
harden their hearts gladly, and chuse such ways as 
will harden them more and more. 

Chr. You are pretty near the business, for the 

is bottom of all is, for want of a change in their mind 
and will. And therefore they are but like the Felon 
that standeth before the Judge ; he quakes and trem- 
bles, and seems to repent most heartily, but the bot- 
tom of all is the fear of the Halter, not of any detes- 

20 tation of the offence ; as is evident, because, let but 
this man have his liberty, and he will be a Thief, and 
so a Rogue still ; whereas, if his mind was changed, 
he would be otherwise. 

Hope. Now I have shewed you the reasons of their 

25 going back, do you show me the manner thereof. 
Chr. So I will willingly. 

1. They draw off their thoughts, all that they may 
from the remembrance of God, Death, and 

How the 

Judgement to come. Apostate 

c . goes back. 

so 2. Then they cast off by degrees private 
Duties, as Closet-prayer, Curbing their Lusts, Watch- 
ing, Sorrow for Sin, and the like. 

3. Then they shun the company of lively and warm 
Christians. 



184 THE PILGRIM'S PROGRESS. 

4. After that they grow cold to publick Duty, as 
Hearing, Reading, Godly Conference, and the like. 

5. Then they begin to pick holes, as we say, in the 
Coats of some of the Godly ; and that devilishly, that 
they may have a seeming colour to throw Religion 5 
(for the sake of some infirmity they have spied in 
them) behind their backs. 

6. Then they begin to adhere to, and associate 
themselves with carnal, loose, and wanton men. 

7. Then they give way to carnal and wanton dis- 10 
courses in secret ; and glad are they if they can see 
such things in any that are counted honest, that they 
may the more boldly do it through their example. 

8. After this, they begin to play with little sins 
openly. is 

9. And then, being hardened, they shew themselves 
as they are. Thus being lanched again into the gulf 
of misery, unless a Miracle of Grace prevent it, they 
everlastingly perish in their own deceivings. 

Now I saw in my Dream, that by this time the Pil- 20 
grims were got over the Inchanted Ground, and enter- 
ing into the Country of Beulah, whose air was very 
sweet and pleasant, the way lying directly through it, 
they solaced themselves there for a season. Yea, 
here they heard continually the singing of Birds, and 25 
saw every day the Flowers appear in the earth, and 
heard the voice of the Turtle in the Land. In this 
Country the Sun shineth night and day ; wherefore 
this was beyond the Valley of the Shadow of Death, 
and also out of the reach of Giant Despair, neither 30 
could they from this place so much as see Doubting 

22. Isa. 62. 4. 
24. Cant. 2. 10-12. 

27. Turtle == turtle-dove. The image is borrowed from Solo- 
mon's Song. 



THE COUNTRY OF BEULAH. 185 

Castle. Here they were within sight of the City they 
were going to, also here met them some of the inhab- 
itants thereof ; for in this land the Shining 
Ones commonly walked, because it was upon 

5 the borders of Heaven. In this land also the con- 
tract between the Bride and the Bridegroom was 
renewed ; yea, here, as the Bridegroom rejoyceth over 
the Bride, so did their God rejoice over them. Here 
they had no want of Corn and Wine ; for in this 

10 place they met with abundance of what they had 
sought for in all their Pilgrimage. Here they heard 
voices from out of the City, loud voices, saying, Say 
ye to the daughter of Zion, Behold thy salvation 
cometh, behold his reward is with him. Here all the 

15 inhabitants of the Country called them, The holy 
People, The redeemed of the Lord, Sought out, &c. 
Now as they walked in this land, they had more 
rejoicing then in parts more remote from the King- 
dom to which they were bound ; and drawing near to 

20 the City, they had yet a more perfect view thereof. 
It was builded of Pearls and Precious Stones, also 
the Street thereof was paved with Gold ; so that by 
reason of the natural glory of the City, and the reflec- 
tion of the Sun-beams upon it, Christian with desire 

25 fell sick ; Hopeful also had a fit or two of the same 
disease. Wherefore here they lay by it a while, cry- 
ing out because of their pangs, If you see my Be- 
loved, tell him that I am sick of love. 

7. Isa. 62. 5. 

9. Isa. 62. 8. 

12. Isa. 62. 11. 

15. Isa. 62. 12. 

27. By a natural transference the mystical figure of the Bride 
and Bridegroom, which usually typifies Christ and the Church, 
is here applied to Christ and the individual soul that seeks him. 
The quotation is from Solomon's Song. 



186 THE PILGRIM'S PROGRESS. 

But being a little strengthened, and better able to 
bear their sickness, they walked on their way, and 
came yet nearer and nearer, where were Orchards, 
Vineyards, and Gardens, and their gates opened into 
the High-way. Now as they came up to these places, 5 
behold the Gardiner stood in the way, to whom the 
Pilgrims said, Whose goodly Vineyards and Gardens 
are these ? He answered, They are the King's, and 
are planted here for his own delights, and also for the 
solace of Pilgrims. So the Gardiner had them into 10 
the Vineyards, and bid them refresh themselves with 
Dainties. He also shewed them there the Kind's 
walks, and the Arbors where he delighted to be ; and 
here they tarried and slept. 

Now I beheld in my Dream, that they talked more 15 
in their sleep at this time then ever they did in all 
their Journey ; and being in a muse thereabout, the 
Gardiner said even to me, Wherefore musest thou at 
the matter? It is the nature of the fruit of the 
Grapes of these Vineyards to go down so sweetly as 20 
to cause the lips of them that are asleep to speak. 

So I saw that when they awoke, they addressed 
themselves to go up to the City. But, as I said, the 
reflections of the Sun upon the City (for the City 
was pure Gold) was so extreamly glorious, that they 25 
could not as yet with open face behold it, but through 
an Instrument made for that purpose. So I saw 
that as they went on, there met them two men, in 
Kaiment that shone like Gold, also their faces shone 
as the light. 30 

11. Deut. 23. 24. 

18. The Gardiner said even to me. This sudden pro- 
jection of the author's own personality into his dream gives it 
for a moment a curiously visionary and phantasmal look. 

24. Rev. 21. 18. 26. 2 Cor. 3. 18. 



THE RIVER OF DEATH. 187 

These men asked the Pilgrims whence they came, 
and they told them. They also asked them where 
they had lodged, what difficulties and dangers, what 
comforts and pleasures they had met in the way, and 

5 they told them. Then said the men that met them, 
You have but two difficulties more to meet with, and 
then you are in the City. 

Christian then and his Companion asked the men 
to go along with them, so they told them they would. 

10 But, said they, you must obtain it by your own Faith. 
So I saw in my Dream that they went on together 
till they came in sight of the Gate. 

Now I further saw that betwixt them and the Gate 
was a River, but there was no Bridge to go 

15 over ; the River was very deep : at the sight 
therefore of this River the Pilgrims were much 
stounded ; but the men that went with them said, 
You must go through, or you cannot come at the 
Gate. 

20 The Pilgrims then began to enquire if there was 
no other way to the Gate ; to which they Death ia t 
answered, Yes, but there hath not any, save ^tur™ 6 10 
two, to wit, Enoch and Elijah, been per- t^pasl^ 
mitted to tread that path, since the founda- wSidinto 

25 tion of the World, nor shall, untill the last Glory * 
Trumpet shall sound. The Pilgrims then, especially 
Christian, began to dispond in his mind, and looked 
this way and that, but no way could be found by 
them by which they might escape the River. Then 

13. The description of the passage through the river of death 
and the ascent to the Celestial City is one of the most impas- 
sioned and poetic in English literature. All of the tender and 
mystical impulses of the intense religious conviction of Bun- 
yan's time find here consummate expression. 

25. 1 Cor. 15. 51, 52. 



188 THE PILGRIM'S PROGRESS. 

they asked the men if the Waters were all of a 

depth ? They said, No ; yet they could 

us n not S com- J not help them in that case, for said they, 

through you shall find it deeper or shallower, as 

you believe in the King of the place. 5 

They then addressed themselves to the Water ; and 
entring, Christian began to sink, and crying out to 
his good friend Hopeful, he said, I sink in deep Wa- 
ters ; the Billows go over my head, all his Waves go 
over me, Selah. 10 

Then said the other, Be of good chear, my Brother, 
I feel the bottom, and it is good. Then said Chris- 
christian's ^ af h Ah my friend, the sorrows of death 
the hwr of nave compassed me about, I shall not see 
death. tne j an( j t j ia {. fl ows -vvith milk and honey. 15 

And with that a great darkness and horror fell upon 
Christian, so that he could not see before him. Also 
here he in great measure lost his senses, so that he 
could neither remember, nor orderly talk of any of 
those sweet refreshments that he had met with in 20 
the way of his Pilgrimage. But all the words that 
he spake still tended to discover that he had horror 
of mind, and heart-fears that he should die in that 
River, and never obtain entrance in at the Gate. 
Here also, as they that stood by perceived, he was 25 
much in the troublesome thoughts of the sins that he 
had committed, both since and before he began to be 
a Pilgrim. 'T was also observed that he was troubled 
with apparitions of Hobgoblins and evil Spirits, for 
ever and anon he would intimate so much by words. 30 
Hopeful therefore here had much adoe to keep his 
Brother's head above water ; yea sometimes he would 
be quite gone down, and then ere a while he would 
rise up again half dead. Hopeful also would endea- 



CHRISTIAN'S LAST CONFLICT. 189 

vour to comfort him, saying, Brother, I see the Gate, 
and men standing by to receive us. But Christian 
would answer, 'T is you, 't is you they wait for, you 
have been hopeful ever since I knew you. And so 

5 have you, said he to Christian. Ah Brother, said 
he, surely if I was right, he would now arise to help 
me ; but for my sins he hath brought me into the 
snare, and hath left me. Then said Hopeful, My 
Brother, you have quite forgot the Text, where it is 

10 said of the wicked, There is no band in their death, 
but their strength is firm, they are not troubled as 
other men, neither are they plagued like other men. 
These troubles and distresses that you go through in 
these Waters are no sign that God hath forsaken you, 

15 but are sent to try you, whether you will call to mind 
that which heretofore you have received of his good- 
ness, and live upon him in your distresses. 

Then I saw in my Dream, that Christian was as 
in a muse a while. To whom also Hopeful 

20 added this word, Be of good cheer, Jesus delivered 
Christ maketh thee whole; and with that tears in 
Christian brake out with a loud voice, Oh 
I see him again, and he tells me, When thou passest 
through the Waters, Twill be with thee ; and through 

25 the Rivers, they shall not overflow thee. Then they 
both took courage, and the Enemy was after that as 
still as a stone, untill they were gone over. Christian 
therefore presently found ground to stand The An g ei 8 
upon, and so it followed that the rest of the them^osoon 

so Kiver was but shallow. Thus they got over. pL^outof 
Now upon the bank of the River on the thisworld - 
other side, they saw the two shining men again, who 

10. Psal. 73. 4, 5. 
23. Isa. 43. 2. 



190 THE PILGRIM'S PROGRESS. 

there waited for them ; wherefore being come out of 
the River, they saluted them saying, We are minis- 
tring Spirits, sent forth to minister for those that 
shall be heirs of salvation. Thus they went along 
towards the Gate. Now you must note that the City 5 
stood upon a mighty Hill, but the Pilgrims went up 
that Hill with ease because they had these two men to 
lead them up by the arms ; also they had left their 
Mortal Garments behind them in the River, for though 
they went in with them, they came out without them. 10 
They therefore went up here with much agility and 
speed, though the foundation upon which the City 
was framed was higher than the Clouds. They there- 
fore went up through the Regions of the Air, sweetly 
talking as they went, being comforted, because they 15 
safely got over the River, and had such glorious Com- 
panions to attend them. 

The talk they had with the Shining Ones was about 
the glory of the place, who told them that the beauty 
and glory of it was inexpressible. There, said they, 20 
is the Mount Sion, the heavenly Jerusalem, the innu- 
merable company of Angels, and the Spirits of Just 
Men made perfect. You are going now, said they, 
to the Paradice of God, wherein you shall see the Tree 
of Life, and eat of the never-fading fruits thereof ; 25 
and when you come there, you shall have white Robes 
given you, and your walk and talk shall be every day 
with the King, even all the days of Eternity. There 
you shall not see again such things as you saw when 
you were in the lower Region upon the earth, to wit, 30 
sorrow, sickness, affliction, and death, for the former 
things are passed away. You are now going to 

22. Heb. 12. 22-24. 24. Rev. 2. 7. 

26. Rev. 3. 4. 31. Rev. 21. 1. 



TALK WITH THE SHINING ONES. 191 

Abraham, to Isaac, and Jacob, and to the Prophets, 
men that God hath taken away from the evil to come, 
and that are now resting upon their Beds, each one 
walking in his righteousness. The men then asked, 

5 What must we do in the holy place ? To whom it 
was answered, You must there receive the comfort of 
all your toil, and have joy for all your sorrow ; you 
must reap what you have sown, even the fruit of all 
your Prayers and Tears, and sufferings for the King 

10 by the way. In that place you must wear Crowns of 
Gold, and enjoy the perpetual sight and vision of the 
Holy One,ybr there you shall see him as he is. There 
also you shall serve him continually with praise, with 
shouting, and thanksgiving, whom you desired to 

15 serve in the World, though with much difficulty, be- 
cause of the infirmity of your flesh. There your eyes 
shall be delighted with seeing, and your ears with 
hearing the pleasant voice of the Mighty One. There 
you shall enjoy your friends again, that are gone 

20 thither before you ; and there you shall with joy re- 
ceive even every one that follows into the holy place 
after you. There also shall you be cloathed with 
Glory and Majesty, and put into an equipage fit to 
ride out with the King of Glory. When he shall 

25 come with sound of Trumpet in the Clouds, as upon 
the wings of the Wind, you shall come with him ; 
and when he shall sit upon the Throne of Judgement, 
you shall sit by him ; yea, and when he shall pass 
sentence upon all the workers of Iniquity, let them 

30 be Angels or Men, you also shall have a voice in that 
Judgement, because they were his and your Enemies. 

3. Isa. 57. 1, 2. 7. Gal. 6. 7. 

12. 1 John 3. 2. 13. Isa. 65. 14. 

24. 1 Thes. 4. 13-16. Jude 14. Dan. 7. 9, 10. 1 Cor. 6. 2, 3. 



192 THE PILGRIM'S PROGRESS. 

Also when he shall again return to the City, you shall 
go too, with sound of Trumpet, and be ever with him. 

Now while they were thus drawing towards the 
Gate, behold a company of the Heavenly Host came 
out to meet them ; to whom it was said by the other 5 
two Shining Ones, These are the men that have loved 
our Lord when they were in the World, and that 
have left all for his holy Name, and he hath sent us 
to fetch them, and we have brought them thus far on 
their desired Journey, that they may go in and look 10 
their Redeemer in the face with joy. Then the 
Heavenly Host gave a great shout, saying, Blessed 
are they that are called to the Marriage Supper of 
the Lamb. There came out also at this time to meet 
them, several of the King's Trumpeters, cloathed in 15 
white and shining Raiment, who with melodious 
noises and loud, made even the Heavens to echo with 
their sound. These Trumpeters saluted Christian 
and his fellow with ten thousand welcomes from the 
World, and this they did with shouting and sound of 20 
Trumpet. 

This done, they compassed them round on every 
side ; some went before, some behind, and some on 
the right hand, some on the left, (as 't were to guard 
them through the upper Regions) continually sound- 25 
ing as they went with melodious noise, in notes on 
high : so that the very sight was to them that could 
behold it, as if Heaven itself was come down to meet 
them. Thus therefore they walked on together ; and 
as they walked, ever and anon these Trumpeters, even 30 
with joyful sound, would, by mixing their musick 
with looks and gestures, still signify to Christian 
and his Brother, how welcome they were into their 
12. Rev. 19. 



BEFORE THE QATE. 193 

company, and with what gladness they came to meet 
them ; and now were these two men as 't were in 
Heaven before they came at it, being swallowed up 
with the sight of Angels, and with hearing of their 

5 melodious notes. Here also they had the City itself 
in view, and they thought they heard all the Bells 
therein ring to welcome them thereto. But above 
all, the warm and joyful thoughts that they had about 
their own dwelling there, with such company, and 

10 that for ever and ever. Oh, by what tongue or pen 
can their glorious joy be expressed ! And thus they 
came up to the Gate. 

Now when they were come up to the Gate, there 
was written over it in Letters of Gold, Blessed are 

15 they that do his Commandments, that they may have 
right to the Tree of Life, and may enter in through 
the Gates into the City. 

Then I saw in my Dream, that the Shining Men 
bid them call at the Gate ; the which when they did, 

20 some from above looked over the Gate, to wit, Enoch, 
Moses, and Elijah, &c. to whom it was said, These 
Pilgrims are come from the City of Destruction for 
the love that they bear to the King of this place ; and 
then the Pilgrims gave in unto them each man his 

25 Certificate, which they had received in the beginning ; 
those therefore were carried in to the King, who when 
he had read them, said, Where are the men ? To 
whom it was answered, They are standing without the 
Gate. The King then commanded to open the Gate, 

30 That the righteous nation, said he, that heepeth Truth 
may enter in. 

Now I saw in my Dream that these two men went 
in at the Gate : and loe, as they entered, they were 
14. Rev. 22. 14. 30. Isa. 26. 2. 



194 THE PILGRIM'S PROGRESS. 

transfigured, and they had Raiment put on that shone 
like Gold. There was also that met them with Harps 
and Crowns, and gave them to them, the Harps to 
praise withall, and the Crowns in token of honour. 
Then I heard in my Dream that all the Bells in the 5 
City rang again for joy, and that it was said unto 
them, Enter ye into the joy of your Lord. I also 
heard the men themselves, that they sang with a loud 
voice, saying, Blessing, Honour, Glory, and Power, 
be to him that sitteth upon the Throne, and to the 10 
Lamb for ever and ever. 

Now just as the Gates were opened to let in the 
men, I looked in after them, and behold, the City 
shone like the Sun ; the Streets also were paved with 
Gold, and in them walked many men, with Crowns 15 
on their heads, Palms in their hands, and golden 
Harps to sing praises withall. 

There were also of them that had wings, and they 
answered one another without intermission, saying, 
Holy, Holy, Holy, is the Lord. And after that they 20 
shut up the Gates. Which when I had seen, I wished 
myself among them. 

Now while I was gazing upon all these things, I 
turned my head to look back, and saw Ignorance 
come up to the River-side ; but he soon got over, and 25 
that without half that difficulty which the other two 
men met with. For it happened that there was then 
in that place one Vain-hope a Ferry-man, that with his 
Boat helped him over ; so he, as the other I saw, did 
ascend the Hill to come up to the Gate, only he came 30 
alone ; neither did any man meet him with the least 

6. The Bells rang again. A pathetic reminiscence of 
Bunyan's own boyish delight in bell-ringing, from which he had 
so much pains to win himself. 

9. Rev. 5. 13, 14. 



THE END OF IGNORANCE. 195 

incouragement. When he was come up to the Gate, 
he looked up to the writing that was above, and then 
began to knock, supposing that entrance should have 
been quickly administered to him ; but he was asked 

5 by the men that lookt over the top of the Gate, 
Whence came you ? and what would you have ? He 
answered, I have eat and drank in the presence of 
the King, and he has taught in our Streets. Then 
they asked him for his Certificate, that they might 

10 go in and shew it to the King. So he fumbled in his 
bosom for one, and found none. Then said they, 
Have you none ? But the man answered never a 
word. So they told the King, but he would not come 
down to see him, but commanded the two Shining 

is Ones that conducted Christian and Hopeful to the 
City, to go out and take Ignorance, and bind him 
hand and foot, and have him away. Then they took 
him up, and carried him through the air to the door 
that I saw in the side of the Hill, and put him in 

20 there. Then I saw that there was a way to Hell even 
from the Gates of Heaven, as well as from the City 
of Destruction. So I awoke, and behold it was a 
Dream. 



THE CONCLUSION. 

Now Reader, I have told my Dream to thee ; 

See if thou canst interpret it to me, 

Or to thyself, or Neighbor ; but take heed 

Of mis-interpreting ; for that, instead 

Of doing good, will but thyself -abuse : 

By mis-interpreting, evil insues. 

Take heed also, that thou be not extream, 
In playing with the out-side of my Dream : 
Nor let my figure or similitude 
Put thee into a laughter or a feud ; 
Leave this for Boys and Fools ; but as for thee, 
Do thou the substance of my matter see. 

Put by the Curtains, look within my Vail ; 
Turn up my Metaphors, and do not fail 
There, if thou seekest them, such things to find, 
As will be helpfull to an honest mind. 

What of my dross thou findest there, be bold 
To throw away, but yet preserve the Gold ; 
What if my Gold be wrapped up in Ore ? 
None throws away the Apple for the Core. 
But if thou shalt cast all away as vain, 
I know not but H will make me Dream again. 



The End. 



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